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809.(1) Tattha katamaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ?
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809. Therein what is “the Tathāgata’s knowledge as it really is of cause as cause, absence of cause as absence of cause”?
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Idha tathāgato "aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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Herein the Tathāgata comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as permanent, [336] such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ niccato upagaccheyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as permanent, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ sukhato upagaccheyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard any conditioned thing as pleasant, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci saṅkhāraṃ sukhato upagaccheyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a worldly person should regard any conditioned thing as pleasant, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo kañci dhammaṃ atthato upagaccheyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should regard anything as soul, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puthujjano kañci dhammaṃ atthato upagaccheyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a worldly person should regard anything as soul, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo mātaraṃ jīvitā voropeyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his mother of life, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puthujjano mātaraṃ jīvitā voropeyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a worldly person should deprive his mother of life, such a thing is possible”.
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Aṭṭhānametaṃ anavakāso yaṃ diṭṭhisampanno puggalo pitaraṃ jīvitā voropeyya - pe - arahantaṃ jīvitā voropeyya - pe - paduṭṭhena cittena tathāgatassa lohitaṃ uppādeyya - pe - saṅghaṃ bhindeyya - pe - aññaṃ satthāraṃ uddiseyya - pe - aṭṭhamaṃ bhavaṃ nibbatteyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that a person possessed of right view should deprive his father of life. :P: | Should deprive an arahant of life. :P: With wicked consciousness should extravasate the blood of the Tathāgata. :P: Should divide the Order. :P: Should proclaim another teacher. :P: Should bring about an eighth existence, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puthujjano aṭṭhamaṃ bhavaṃ nibbatteyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a worldly person should bring about an eighth existence, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that in one world system two worthy enlightened ones should arise simultaneously, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko arahaṃ sammāsambuddho uppajjeyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that in one world system a single worthy enlightened one should arise, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ ekissā lokadhātuyā dve rājāno cakkavattī [cakkavatti (sī. syā.)] apubbaṃ acarimaṃ uppajjeyyuṃ, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that in one world system two universal monarchs should arise simultaneously, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that in one world system a single universal monarch should arise, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ itthī arahaṃ assa sammāsambuddho, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that a woman should be a worthy enlightened one, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puriso arahaṃ assa sammāsambuddho, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a man should be a worthy enlightened one, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ itthī rājā assa cakkavattī, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that a woman should be a universal monarch, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puriso rājā assa cakkavattī, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a man should be a universal monarch, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ itthī sakkattaṃ kareyya, mārattaṃ kareyya, brahmattaṃ kareyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that a woman should become Sakka, [337] should become Māra, should become Brahma, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ puriso sakkattaṃ kareyya, mārattaṃ kareyya, brahmattaṃ kareyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that a man should become Sakka, should become Māra, should become Brahma, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong bodily action should be desirable, agreeable, pleasant, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that the resultant of wrong bodily action should be not desirable, not agreeable, not pleasant, such a thing is possible.”
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"Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritassa - pe - yaṃ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that the resultant of wrong verbal action. :P: of wrong mental action should be desirable, agreeable, pleasant, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritassa - pe - yaṃ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that the resultant of wrong verbal action.:P: Of wrong mental action should be not desirable, not agreeable, not pleasant, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that the resultant of right bodily action should be not desirable, not agreeable, not pleasant, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that the resultant of right bodily action should be desirable, agreeable, pleasant, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritassa - pe - yaṃ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that the resultant of right verbal action. :P: of right mental action should be not desirable, not agreeable, not pleasant, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritassa - pe - yaṃ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that the resultant of right verbal action. :P: of right mental action should be desirable, agreeable, pleasant, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ kāyaduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world”;
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"Ṭhānañca kho etaṃ vijjati yaṃ kāyaduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that one having wrong bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ vacīduccaritasamaṅgī - pe - yaṃ manoduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that one having wrong verbal action. :P: That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ vacīduccaritasamaṅgī - pe - yaṃ manoduccaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that one having wrong verbal action.:P: That one having wrong mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ kāyasucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “It is not possible, not reasonable, that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ kāyasucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that one having right bodily action should, on that account, because of that, when the body breaks up after death be born in a happy, [338] heavenly world, such a thing is possible”.
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"Aṭṭhānametaṃ anavakāso yaṃ vacīsucaritasamaṅgī - pe - yaṃ manosucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyya, netaṃ ṭhānaṃ vijjatī"ti pajānāti.
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He comprehends thus, “it is not possible, not reasonable, that one having right verbal action. :P1: That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a woeful, unhappy, ruinous state of hell, such a thing is not possible”;
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"Ṭhānañca kho etaṃ vijjati yaṃ vacīsucaritasamaṅgī - pe - yaṃ manosucaritasamaṅgī tannidānaṃ tappaccayā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyya, ṭhānametaṃ vijjatī"ti pajānāti.
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he comprehends thus, “but it is indeed possible that one having right verbal action. :P1: That one having right mental action should, on that account, because of that, when the body breaks up after death be born in a happy, heavenly world, such a thing is possible”.
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"Ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā upādāya taṃ taṃ ṭhānaṃ, ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū appaccayā upādāya taṃ taṃ aṭṭhāna"nti.
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These and those states which are roots and causes for the arising of these and those (other) states, this and that is cause; these and those states which are not roots and not causes for the arising of these and those (other) states, this and that is absence of cause;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇaṃ.
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thus, that which therein is wisdom, understanding, :P2: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of cause as cause, absence of cause as absence of cause.
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810.(2) Tattha katamaṃ tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ?
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(1) 810. Therein what is “the Tathāgata’s knowledge as it really is by way of cause, by way of root, of the resultant of past, future and present actions that are performed”?
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Idha tathāgato pajānāti – "atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccanti.
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Herein the Tathāgata comprehends thus; there are some evil actions performed, which, prevented by fortunate rebirth, do not mature;
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Atthekaccāni pāpakāni kammasamādānāni upadhisampattipaṭibāḷhāni na vipaccanti.
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there are some evil actions performed, which, prevented by a fortunate body, do not mature;
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Atthekaccāni pāpakāni kammasamādānāni kālasampattipaṭibāḷhāni na vipaccanti.
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there are some evil actions performed, which, prevented by fortunate time, do not mature;
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Atthekaccāni pāpakāni kammasamādānāni payogasampattipaṭibāḷhāni na vipaccanti.
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there are some evil actions performed, which, prevented by fortunate effort, do not mature.
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"Atthekaccāni pāpakāni kammasamādānāni gativipattiṃ āgamma vipaccanti.
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There are some evil actions performed, which, because of unfortunate rebirth, do mature;
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Atthekaccāni pāpakāni kammasamādānāni upadhivipattiṃ āgamma vipaccanti.
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there are some evil actions performed, which, because of an unfortunate body, do mature;
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Atthekaccāni pāpakāni kammasamādānāni kālavipattiṃ āgamma vipaccanti.
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there are some evil actions performed, which, because of unfortunate time, do mature;
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Atthekaccāni pāpakāni kammasamādānāni payogavipattiṃ āgamma vipaccanti.
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there are some evil actions performed, which, because of unfortunate effort, do mature.
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"Atthekaccāni kalyāṇāni kammasamādānāni gativipattipaṭibāḷhāni na vipaccanti.
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There are some sound actions performed, which, prevented by unfortunate rebirth, do not mature;
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Atthekaccāni kalyāṇāni kammasamādānāni upadhivipattipaṭibāḷhāni na vipaccanti.
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there are some sound actions performed, which, prevented by an unfortunate body, do not mature;
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Atthekaccāni kalyāṇāni kammasamādānāni kālavipattipaṭibāḷhāni na vipaccanti.
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there are some sound actions performed, which, prevented by unfortunate time, do not mature;
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Atthekaccāni kalyāṇāni kammasamādānāni payogavipattipaṭibāḷhāni na vipaccanti.
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there are some sound actions performed, which, prevented by unfortunate effort, do not mature.
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"Atthekaccāni kalyāṇāni kammasamādānāni gatisampattiṃ āgamma vipaccanti.
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There are some sound actions performed, which, because of fortunate rebirth, do mature;
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Atthekaccāni kalyāṇāni kammasamādānāni upadhisampattiṃ āgamma vipaccanti.
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there are some sound actions performed, which, because of a fortunate body, do mature; [339]
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Atthekaccāni kalyāṇāni kammasamādānāni kālasampattiṃ āgamma vipaccanti.
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there are some sound actions performed, which, because of fortunate time, do mature;
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Atthekaccāni kalyāṇāni kammasamādānāni payogasampattiṃ āgamma vipaccantī"ti.
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there are some sound actions performed, which, because of fortunate effort, do mature;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ ñāṇaṃ.
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that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is by way of cause, by way of root of the resultant of past, future and present actions that are performed.
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811.(3) Tattha katamaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ?
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811. Therein what is “the Tathāgata’s knowledge as it really is of the practice leading to all (destiny)”?
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Idha tathāgato "ayaṃ maggo ayaṃ paṭipadā nirayagāmī"ti [nirayagāminīti (syā.)] pajānāti, "ayaṃ maggo ayaṃ paṭipadā tiracchānayonigāmī"ti [tiracchānagāminīti (syā.) evamuparipi. aṭṭhakathā oloketabbā] pajānāti, "ayaṃ maggo ayaṃ paṭipadā pettivisayagāmī"ti pajānāti, "ayaṃ maggo ayaṃ paṭipadā manussalokagāmī"ti pajānāti, "ayaṃ maggo ayaṃ paṭipadā devalokagāmī"ti pajānāti, "ayaṃ maggo ayaṃ paṭipadā nibbānagāmī"ti pajānātīti.
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Herein the Tathāgata comprehends thus, “This is the path, this is the practice leading to hell”; he comprehends thus, “this is the path, this is the practice leading to the animal plane”; he comprehends thus, “this is the path, this is the practice leading to the ghost plane”; he comprehends thus, “this is the path, this is the practice leading to the human plane”; he comprehends thus, “this is the path, this is the practice leading to the deva plane”; he comprehends thus, “this is the path; this is the practice leading to full emancipation”;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ.
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that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of the practice leading to all (destiny).
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812.(4) Tattha katamaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ?
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(3) 812. Therein what is “the Tathāgata’s knowledge as it really is of the world that has many elements, different elements”?
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Idha tathāgato khandhanānattaṃ pajānāti, āyatananānattaṃ pajānāti, dhātunānattaṃ pajānāti, anekadhātunānādhātulokanānattaṃ pajānātīti.
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Herein the Tathāgata comprehends the different aggregates; he comprehends the different bases; he comprehends the different elements; he comprehends the different worlds that have many elements, different elements;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ.
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thus that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of the world that has many elements, different elements.
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813.(5) Tattha katamaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ?
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(4) 813. Therein what is “the Tathāgata’s knowledge as it really is of the different dispositions of beings”?
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Idha tathāgato pajānāti – "santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā.
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Herein the Tathāgata comprehends thus, “There are beings of inferior disposition; there are beings of superior disposition.
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Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti.
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Beings of inferior disposition depend on, approach, frequent beings of inferior disposition.
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Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.
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Beings of superior disposition depend on, approach, frequent beings of superior disposition.
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"Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu, paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu.
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In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition. Beings of superior disposition depended on, approached, frequented beings of superior disposition.
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"Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti, paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissantī"ti.
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In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition. Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition”.
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ.
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Thus that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of the different dispositions of beings.
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814.(6) Tattha katamaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ?
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(5) 814. Therein what is “the Tathāgata’s knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons”?
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Idha tathāgato sattānaṃ āsayaṃ pajānāti, anusayaṃ pajānāti, caritaṃ pajānāti, adhimuttiṃ pajānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbābhabbe satte pajānāti.
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Herein the Tathāgata comprehends the inclination of beings; he comprehends the latent tendency; he comprehends characteristic action; he comprehends disposition; he comprehends beings with little dust in their eyes, with much dust in their eyes, with sharp controlling faculties, with weak controlling faculties, of good qualities, of bad qualities, easy to instruct, hard to instruct, fit or not fit.
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815.Katamo ca sattānaṃ āsayo?
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815. And what is the inclination (of thought) of beings?
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"Sassato loko"ti vā, "asassato loko"ti vā, "antavā loko"ti vā, "anantavā loko"ti vā, "taṃ jīvaṃ taṃ sarīra"nti vā, "aññaṃ jīvaṃ aññaṃ sarīra"nti vā, "hoti tathāgato paraṃ maraṇāti vā, "na hoti tathāgato paraṃ maraṇā"ti vā, "hoti ca na ca hoti tathāgato paraṃ maraṇā"ti vā, "neva hoti na na hoti tathāgato paraṃ maraṇā"ti vā, iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā.
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“The world is eternal” or “the world is not eternal”, “the world is finite” or “the world is infinite”, “vital principle and the body are the same” or “vital principle and the body are different”, “a being (text = tathāgata) exists after death” or “a being does not exist after death” or “a being exists and does not exist after death” or “a being neither exists nor does not exist after death”, thus there are beings depending on becoming views, depending on non-becoming views.
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Ete vā pana ubho ante anupagamma idappaccayatā paṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti yathābhūtaṃ ñāṇaṃ.
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By not adhering to both these extremes, ability in conformity and knowledge as it really is in specific causality and dependently originated states is gained.
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Ayaṃ sattānaṃ āsayo.
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This is the inclination of beings.
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816.Katamo ca sattānaṃ anusayo?
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816. And what is latent tendency of beings?
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Sattānusayā – kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo, avijjānusayo.
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The seven latent tendencies are: Latent tendency to sensuous lust, latent tendency to repulsion, latent tendency to conceit, latent tendency to wrong view, latent tendency to doubt, latent tendency to lust for existence, latent tendency to ignorance.
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Yaṃ loke piyarūpaṃ sātarūpaṃ ettha sattānaṃ rāgānusayo anuseti.
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That which in the world is a lovely thing, pleasant thing, the tendency of beings to lust for that lies latent;
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Yaṃ loke appiyarūpaṃ asātarūpaṃ ettha sattānaṃ paṭighānusayo anuseti.
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that which in the world is an unlovely thing, unpleasant thing, the tendency of beings to repulsion for that lies latent.
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Iti imesu dvīsu dhammesu avijjānupatitā.
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Thus in these two states it should be understood that ignorance continuously occurs,
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Tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā.
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and coupled therewith, conceit, wrong view and doubt.
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Ayaṃ sattānaṃ anusayo.
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This is latent tendency of beings.
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817.Katamañca sattānaṃ caritaṃ?
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817. And what is the characteristic action of beings?
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Puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro, parittabhūmako vā mahābhūmako vā – idaṃ sattānaṃ caritaṃ.
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Activity producing good (resultant), activity producing bad (resultant), activity producing unshakeable (resultant), having low level or having high level. This is the characteristic action of beings.
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818.Katamā ca sattānaṃ adhimutti?
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818. And what is disposition of beings?
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Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā.
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There are beings of inferior disposition; there are beings of superior disposition;
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Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti.
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beings of inferior disposition depend on, approach, frequent beings of inferior disposition.
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Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti.
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Beings of superior disposition depend on, approach, frequent beings of superior disposition.
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Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu.
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In the past, too, beings of inferior disposition depended on, approached, frequented beings of inferior disposition.
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Paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu.
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Beings of superior disposition depended on, approached, frequented beings of superior disposition.
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Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti.
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In the future, too, beings of inferior disposition will depend on, will approach, will frequent beings of inferior disposition.
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Paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti.
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Beings of superior disposition will depend on, will approach, will frequent beings of superior disposition.
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Ayaṃ sattānaṃ adhimutti.
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This is disposition of beings.
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819.Katame te sattā mahārajakkhā?
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819. Who are those beings with much dust in their eyes?
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Dasa kilesavatthūni – lobho, doso, moho, māno, diṭṭhi, vicikicchā, thinaṃ, uddhaccaṃ, ahirikaṃ, anottappaṃ.
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The ten bases of the corruptions are: Greed, hatred, dullness, conceit, wrong view, doubt, sloth, distraction, absence of sense of shame, absence of fear of blame;
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Yesaṃ sattānaṃ imāni dasa kilesavatthūni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā mahārajakkhā.
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those beings in whom these ten bases of corruption are pursued, developed, repeated, enlarged. These are those beings with much dust in their eyes.
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820.Katame te sattā apparajakkhā?
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820. Who are those beings with little dust in their eyes?
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Yesaṃ sattānaṃ imāni dasa kilesavatthūni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā apparajakkhā.
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Those beings in whom these ten bases of corruption are not pursued, not developed, not repeated, not enlarged. These are those beings with little dust in their eyes.
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821.Katame te sattā mudindriyā?
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821. Who are those beings with weak controlling faculties?
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Pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
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Five controlling faculties are: The controlling faculty of confidence, controlling faculty of energy, controlling faculty of mindfulness, controlling faculty of concentration, controlling faculty of wisdom;
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Yesaṃ sattānaṃ imāni pañcindriyāni anāsevitāni abhāvitāni abahulīkatāni anussadagatāni, ime te sattā mudindriyā.
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those beings in whom these five controlling faculties are not pursued, not developed, not repeated, not enlarged. These are those beings with weak controlling faculties.
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822.Katame te sattā tikkhindriyā?
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822. Who are those beings with sharp controlling faculties?
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Yesaṃ sattānaṃ imāni pañcindriyāni āsevitāni bhāvitāni bahulīkatāni ussadagatāni, ime te sattā tikkhindriyā.
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Those beings in whom these five controlling faculties are pursued, developed, repeated, enlarged. These are those beings with sharp controlling faculties.
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823.Katame te sattā dvākārā?
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823. Who are those beings with bad qualities?
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Ye te sattā pāpāsayā pāpānusayā pāpacaritā pāpādhimuttikā mahārajakkhā mudindriyā, ime te sattā dvākārā.
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Those beings who have evil inclinations, have evil latent tendencies, have evil characteristic actions, have evil dispositions, have much dust in their eyes, have weak controlling faculties. These are those beings with bad qualities.
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824.Katame te sattā svākārā?
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824. Who are those beings with good qualities?
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Ye te sattā kalyāṇāsayā kalyāṇacaritā kalyāṇādhimuttikā apparajakkhā tikkhindriyā, ime te sattā svākārā.
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Those beings who have sound inclinations, have sound characteristic actions, have sound dispositions, have little dust in their eyes, have sharp controlling faculties. These are those beings with good qualities.
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825.Katame te sattā duviññāpayā?
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825. Who are those beings hard to instruct?
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Ye ca te sattā dvākārā, teva te sattā duviññāpayā.
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Those beings who have bad qualities, they indeed are those beings hard to instruct.
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Ye ca te sattā svākārā, teva te sattā suviññāpayā.
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Those beings who have good qualities, they indeed are those beings easy to instruct.
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826.Katame te sattā abhabbā?
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826. Who are those beings who are not fit?
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Ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā.
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Those beings who are furnished with the obstruction of (bad) action, furnished with the obstruction of corruption, furnished with the obstruction of (bad) resultant, have no confidence, have no wish (to do good), have no wisdom (accompanying rebirth consciousness), are not fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are not fit.
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827.Katame te sattā bhabbā?
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[342] 827. Who are those beings who are fit?
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Ye te sattā na kammāvaraṇena samannāgatā na kilesāvaraṇena samannāgatā na vipākāvaraṇena samannāgatā saddhā chandikā paññavanto bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā bhabbāti.
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Those beings who are not furnished with the obstruction of (bad) action, not furnished with the obstruction of corruption, not furnished with the obstruction of (bad) resultant, have confidence, have wish (to do good), have wisdom (accompanying rebirth consciousness), are fit to enter into the immutable rightness of good states (i.e., path consciousness). These are those beings who are fit;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ.
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thus, that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of the improvement, of the deterioration of the controlling faculty of other beings, of other persons.
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828.(7) Tattha katamaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ yathābhūtaṃ ñāṇaṃ?
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(6) 828. Therein what is “the Tathāgata’s knowledge as it really is of the corruption of, the purification of, the emergence from jhāna, release, concentration and attainment”?
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Jhāyīti.
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Jhānic person
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Cattāro jhāyī.
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means four (types of) jhānic persons:
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Atthekacco jhāyī sampattiyeva [sampattiyeva (ka.)] samānaṃ vipattīti pacceti, atthekacco jhāyī vipattiṃyeva [vipattiyeva (ka.)] samānaṃ sampattīti pacceti, atthekacco jhāyī sampattiyeva samānaṃ sampattīti pacceti, atthekacco jhāyī vipattiyeva samānaṃ vipattīti pacceti – ime cattāro jhāyī.
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There is a certain jhānic person who, having really attained, concludes thus, “There is failure”; there is a certain jhānic person who, having really failed, concludes thus, “There is attainment”; there is a certain jhānic person who, having really attained, concludes thus, “There is attainment”; there is a certain jhānic person who, having really failed, concludes thus, “There is failure”. These are four (types of) jhānic persons.
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Aparepi cattāro jhāyī.
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Another four (types of) jhānic persons:
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Atthekacco jhāyī dandhaṃ samāpajjati khippaṃ vuṭṭhāti, atthekacco jhāyī khippaṃ samāpajjati dandhaṃ vuṭṭhāti, atthekacco jhāyī dandhaṃ samāpajjati dandhaṃ vuṭṭhāti, atthekacco jhāyī khippaṃ samāpajjati khippaṃ vuṭṭhāti – ime cattāro jhāyī.
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There is a certain jhānic person who attains slowly, emerges quickly; there is a certain jhānic person who attains quickly, emerges slowly; there is a certain jhānic person who attains slowly, emerges slowly; there is a certain jhānic person who attains quickly, emerges quickly. These are four (types of) jhānic persons.
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Aparepi cattāro jhāyī.
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Another four (types of) jhānic persons:
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Atthekacco jhāyī samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo; atthekacco jhāyī samādhismiṃ samāpattikusalo hoti, na samādhismiṃ samādhikusalo; atthekacco jhāyī samādhismiṃ samādhikusalo ca hoti, samādhismiṃ samāpattikusalo ca; atthekacco jhāyī neva samādhismiṃ samādhikusalo hoti, na samādhismiṃ samāpattikusalo – ime cattāro jhāyī.
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There is a certain jhānic person who, in concentration, is skilful at concentrating, but in concentration is not skilful at maintaining; there is a certain jhānic person who, in concentration, is skilful at maintaining, but in concen- tration is not skilful at concentrating; there is a certain jhānic person who, in concentration, is skilful at concentrating, and in concentration is skilful at maintaining; there is a certain jhānic person who, in concentration, is neither skilful at concentrating nor, in concentration, is skilful at maintaining. These are four (types of) jhānic persons.
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"Jhāna"nti.
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Jhāna
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Cattāri jhānāni – paṭhamaṃ jhānaṃ, dutiyaṃ jhānaṃ, tatiyaṃ jhānaṃ, catutthaṃ jhānaṃ.
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means the four jhānas: First jhāna, second jhāna, third jhāna, fourth jhāna.
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"Vimokkho"ti.
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Release
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Aṭṭha vimokkhā.
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means eight (types of) release:
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Rūpī rūpāni passati – ayaṃ paṭhamo vimokkho.
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One having material qualities sees visible (objects). This is the first release.
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Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati – ayaṃ dutiyo vimokkho.
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Not perceiving (his own) internal material qualities, he sees external visible (objects). This is the second release.
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Subhanteva adhimutto hoti – ayaṃ tatiyo vimokkho.
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He is intent upon the beautiful object only (i.e., the jhānic object). This is the third release.
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Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā "ananto ākāso"ti ākāsānañcāyatanaṃ upasampajja viharati – ayaṃ catuttho vimokkho.
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Having wholly passed the perceptions of form by terminating perceptions of (sense) impingement, by not attending to diversity of perceptions, (concentrating) thus, “Infinite is space”, he attains and dwells in the state of infinity of space. This is the fourth release.
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Sabbaso ākāsānañcāyatanaṃ samatikkamma "anantaṃ viññāṇa"nti viññāṇañcāyatanaṃ upasampajja viharati – ayaṃ pañcamo vimokkho.
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Having wholly passed the state of infinity of space, (concentrating) thus, “Infinite is consciousness”, he attains and dwells in the state of infinity of consciousness. This is the fifth release.
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Sabbaso viññāṇañcāyatanaṃ samatikkamma "natthi kiñci"ti ākiñcaññāyatanaṃ upasampajja viharati – ayaṃ chaṭṭho vimokkho.
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Having wholly passed the state of infinity of consciousness, [343] (concentrating) thus, “There is nothing whatever”, he attains and dwells in the state of nothingness. This is the sixth release.
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Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati – ayaṃ sattamo vimokkho.
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Having wholly passed the state of nothingness, he attains and dwells in the state that is neither perception nor non-perception. This is the seventh release.
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Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – ayaṃ aṭṭhamo vimokkho.
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Having wholly passed the state that is neither perception nor non-perception, he attains and dwells in the state of cessation of perception and feeling. This is the eighth release.
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"Samādhī"ti.
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Concentration means three (types of) concentration:
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Tayo samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi.
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Concentration accompanied by initial application, accompanied by sustained application; concentration without initial application, sustained application only; concentration without initial application, without sustained application.
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"Samāpattī"ti.
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Attainment
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Nava anupubbavihārasamāpattiyo – paṭhamajjhānasamāpatti, dutiyajjhānasamāpatti, tatiyajjhānasamāpatti, catutthajjhānasamāpatti, ākāsānañcāyatanasamāpatti, viññāṇañcāyatanasamāpatti, ākiñcaññāyatanasamāpatti, nevasaññānāsaññāyatanasamāpatti, saññāvedayitanirodhasamāpatti.
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means dwelling in the nine successive attainments: Attainment of the first jhāna, attainment of the second jhāna, attainment of the third jhāna, attainment of the fourth jhāna, attainment of the state of infinity of space, attainment of the state of infinity of consciousness, attainment of the state of nothingness, attainment of the state that is neither perception nor non-perception, attainment of cessation of perception and feeling.
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"Saṃkilesa"nti hānabhāgiyo dhammo.
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Corruption means a state partaking of deterioration;
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"Vodāna"nti visesabhāgiyo dhammo.
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refinement means a state partaking of distinction;
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"Vuṭṭhāna"nti.
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emergence
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Vodānampi vuṭṭhānaṃ, tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhānanti.
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means refinement is emergence; emergence from this and that concentration is also emergence;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ.
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thus that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of the corruption of, the refinement of, the emergence from, jhāna, release, concentration and attainment.
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829.(8) Tattha katamaṃ tathāgatassa pubbenivāsānussati yathābhūtaṃ ñāṇaṃ ?
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(7) 829. Therein what is “the Tathāgata’s knowledge as it really is of remembrance of previous existence”?
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Idha tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe "amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto idhūpapanno"ti.
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Herein the Tathāgata remembers manifold former existences. For example, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, an hundred-thousand births, many aeons of evolving, many aeons of devolving, many aeons of both evolving and devolving, thus, “I was in such a place, having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up in such a place; there also I was having such a name, having such a clan, having such a colour, having such food, experiencing such and such pleasure and pain, such and such an end to the span of life; I myself passing therefrom rose up here”;
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Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti.
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thus, with all qualities, with all details, he remembers manifold former existences;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa pubbenivāsānussati yathābhūtaṃ ñāṇaṃ.
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thus, that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of remembrance of previous existence.
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830.(9) Tattha katamaṃ tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ?
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(8) 830. Therein what is “the Tathāgata’s knowledge as it really is of the passing away and rebirth of beings”?
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Idha tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – "ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṃ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā.
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Herein the Tathāgata with pure celestial eye surpassing that of man sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions thus, “Indeed these worthy beings furnished with wrong bodily actions, furnished with wrong verbal actions, furnished with wrong mental actions, scoffers at Noble Ones, having false view, performing actions with false view,
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Te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā.
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they at the breaking up of the body after death rise up in the woeful, unhappy, ruinous state of hell;
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Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṃ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā.
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again, those worthy beings furnished with right bodily actions, furnished with right verbal actions, furnished with right mental actions, not scoffers at Noble Ones, having right view, performing actions with right view;
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Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā"ti.
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they at the breaking up of the body after death rise up in a happy heavenly world”;
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Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānātīti.
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thus with pure celestial eye surpassing that of man he sees beings passing away, rising, inferior, superior, of good complexion, of bad complexion, happy, miserable; he comprehends beings according to the outcome of actions;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa sattānaṃ cutūpapātaṃ yathābhūtaṃ ñāṇaṃ.
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thus, that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of the passing away and rebirth of beings.
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831.(10) Tattha katamaṃ tathāgatassa āsavānaṃ khayaṃ yathābhūtaṃ ñāṇaṃ?
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(9) 831. Therein what is “the Tathāgata’s knowledge as it really is of the destruction of the defilements”?
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Idha tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatīti.
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Herein the Tathāgata by the destruction of the defilements, having himself fully known, having realized in the present existence, attains and dwells in freedom of mind, freedom of wisdom that is not the object of the defilements;
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Yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi – idaṃ tathāgatassa āsavānaṃ khayaṃ yathābhūtaṃ ñāṇanti.
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thus, that which therein is wisdom, understanding, :P: absence of dullness, truth investigation, right view. This is the Tathāgata’s knowledge as it really is of the destruction of the defilements. (10)
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Dasakaṃ.
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Ñāṇavibhaṅgo niṭṭhito.
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