Гл. 17. Привязанность обуславливает бывание

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Upādānapaccayābhavapadavitthārakathā ¶
646. Upādānapaccayā bhavapade – ¶ 249. As to the clause “With clinging as condition, becoming”: ¶ В части выражения "привязанность обуславливает бывание" ¶
Atthato dhammato ceva, sātthato bhedasaṅgahā; ¶ (1) As to meaning, (2) as to state, (3) Purpose, (4) analysis, (5) synthesis, ¶
Yaṃ yassa paccayo ceva, viññātabbo vinicchayo. ¶ (6) And which for which becomes condition, The exposition should be known. ¶
Tattha bhavatīti bhavo. 250. 1. As to meaning: Herein, it becomes (bhavati), thus it is becoming (bhava).
So kammabhavo upapattibhavo cāti duvidho hoti. That is twofold as kamma-process becoming and rebirth-process becoming, Бывание делится на два вида: бывание как каммический процесс и бывание как процесс перерождения. Здесь опять трактовку сутт расширили: в МН9 бывание объясняется лишь как бывание в мире страсти, в мире тонкой материи и нематериальном мире.
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Yathāha – "bhavo duvidhena atthi kammabhavo, atthi upapattibhavo"ti (vibha. 234). according as it is said: “Becoming in two ways: there is kamma-process becoming and there is rebirth-process becoming” (Vibh 137).
Tattha kammameva bhavo kammabhavo, tathā upapattiyeva bhavo upapattibhavo. Herein, the kamma process itself as becoming is “kamma-process becoming”; likewise the rebirth process itself as becoming is “rebirth-process becoming.”
Ettha ca upapatti bhavatīti bhavo. And here, rebirth is becoming since it becomes; И здесь перерождение является быванием, поскольку оно приводит к быванию.
Kammaṃ pana yathā sukhakāraṇattā "sukho buddhānaṃ uppādo"ti (dha. pa. 194) vutto, evaṃ bhavakāraṇattā phalavohārena bhavoti veditabbanti. but just as “The arising of Buddhas is bliss” (Dhp 194) is said because it causes bliss, so too kamma should be understood as “becoming,” using for it the ordinary term for its fruit, since it causes becoming. Но подобно тому как сказано "счастье когда рождаются будды" потому что это порождает счастье, так и камму следует понимать как бывание, используя вместо неё обычный термин её плода, поскольку он приводит к быванию.
Evaṃ tāvettha atthato viññātabbo vinicchayo. ¶ This, firstly, is how the exposition should be known here “as to meaning.” ¶
647. Dhammato pana kammabhavo tāva saṅkhepato cetanā ceva cetanāsampayuttā ca abhijjhādayo kammasaṅkhātā dhammā. 251. 2. As to state: firstly, kamma-process becoming in brief is both volition and the states of covetousness, etc., associated with the volition and reckoned as kamma too, В части аспектов: бывание как каммический процесс в кратком объяснении - это воление и состояния алчности и прочего, связанные с волением и также считающиеся каммой.
Yathāha – "tattha katamo kammabhavo? according as it is said: “Herein, what is kamma-process becoming? Согласно сказанному: "Что здесь бывание как каммический процесс?
Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. The formation of merit, the formation of demerit, the formation of the imperturbable, either with a small (limited) plane or with a large (exalted) plane: that is called kamma-process becoming. Волевые конструкции, приводящие к добродетельным поступкам, волевые конструкции, приводящие к дурным поступкам и волевые конструкции, приводящие к непоколебимому с малой (ограниченной) областью или с большой (возвышенной) областью - это называется быванием как каммический процесс.
Sabbampi bhavagāmikammaṃ kammabhavo"ti (vibha. 234). Also all kamma that leads to becoming is called kamma-process becoming” (Vibh 137). Также вся камма, которая ведёт к быванию называется быванием как каммический процесс".
Ettha hi puññābhisaṅkhāroti terasa cetanā. 252. Here the formation of merit is, in terms of states, the thirteen kinds of volition ((1)–(13)),
Apuññābhisaṅkhāroti dvādasa. the formation of demerit is the twelve kinds ((22)–(33)),
Āneñjābhisaṅkhāroti catasso cetanā. and the formation of the imperturbable is the four kinds ((14)–(17)).
Evaṃ parittabhūmako vā mahābhūmako vāti etena tāsaṃyeva cetanānaṃ mandabahuvipākatā vuttā. So with the words either with a small (limited) plane or with a large (exalted) plane the insignificance or magnitude of these same volitions’ result is expressed here.
Sabbampi bhavagāmikammanti iminā pana cetanāsampayuttā abhijjhādayo vuttā. ¶ But with the words also all kamma that leads to becoming the covetousness, etc., associated with volition are expressed. ¶
Upapattibhavo pana saṅkhepato kammābhinibbattā khandhā, pabhedato navavidho hoti. 253. Rebirth-process becoming briefly is aggregates generated by kamma. It is of nine kinds, Бывание как процесс перерождения - это вкратце совокупности, порождённые каммой. Это бывание делится на 9 видов.
Yathāha – "tattha katamo upapattibhavo? according as it is said: “Herein, what is rebirth-process becoming? Согласно сказанному: "Что здесь бывание как процесс перерождения?
Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo"ti (vibha. 234). Sense-desire becoming, fine-material becoming, immaterial becoming, percipient becoming, non-percipient becoming, neither-percipient-nor-non-percipient becoming, one-constituent becoming, [572] four-constituent becoming, five- constituent becoming: this is called rebirth-process becoming” (Vibh 17). Бывание в мире страсти, бывание в тонкоматериальном мире, бывание в бесформенном мире, бывание со способностями восприятия, бывание без способностей восприятия, бывание ни со способностями ни без способностей восприятия, бывание с одной совокупностью, бывание с четырьмя совокупностями, бывание с пятью совокупностями - это называется быванием как процесс перерождения".
Tattha kāmasaṅkhāto bhavo kāmabhavo. 254. Herein, the kind of becoming called “having sense desires” is sense-desire becoming.
Esa nayo rūpārūpabhavesu. Similarly with the fine-material and immaterial kinds of becoming.
Saññāvataṃ bhavo, saññā vā ettha bhave atthīti saññābhavo. It is the becoming of those possessed of perception, or there is perception here in becoming, thus it is percipient becoming.
Vipariyāyena asaññābhavo. The opposite kind is non-percipient becoming.
Oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā, nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo. Owing to the absence of gross perception and to the presence of subtle perception there is neither perception nor non-perception in that kind of becoming, thus it is neither-percipient-nor-non-percipient becoming.
Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo. It is becoming constituted out of the materiality aggregate only, thus it is one-constituent becoming,
Eko vā vokāro assa bhavassāti ekavokārabhavo. or that kind of becoming has only one constituent, [the materiality aggregate, or dimension,] thus it is one-constituent becoming.
Esa nayo catuvokārapañcavokārabhavesu. And similarly the four-constituent [has the four mental aggregates, or dimensions,] and the five-constituent [has the material and the four mental aggregates, or dimensions].
Tattha kāmabhavo pañca upādiṇṇakkhandhā. 255. Herein, sense-desire becoming is five aggregates acquired through kamma (clung to).
Tathā rūpabhavo. Likewise the fine-material becoming.
Arūpabhavo cattāro, saññābhavo pañca. Immaterial becoming is four. Percipient becoming is four and five.
Asaññābhavo eko upādiṇṇakkhandho. Non-percipient becoming is one aggregate that is acquired through kamma (clung to).
Nevasaññānāsaññābhavo cattāro. Neither-percipient-nor-non-percipient becoming is four.
Ekavokārabhavādayo ekacatupañcakkhandhā upādiṇṇakkhandhehīti evamettha dhammatopi viññātabbo vinicchayo. ¶ One-constituent becoming, etc., are respectively one, four, and five aggregates as aggregates that are acquired through kamma (clung to). ¶
648. Sātthatoti yathā ca bhavaniddese, tatheva kāmaṃ saṅkhāraniddesepi puññābhisaṅkhārādayova vuttā, evaṃ santepi purime atītakammavasena idha paṭisandhiyā paccayattā, ime paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattāti punavacanaṃ sātthakameva, pubbe vā "tattha katamo puññābhisaṅkhāro? This is how the exposition should be known here “as to state. ” 256. 3. As to purpose: although formations of merit, etc., are of course dealt with in the same way in the description of becoming and in the description of formations (see Vibh 135, 137), nevertheless the repetition has a purpose. For in the former case it was because it was a condition, as past kamma, for rebirth- linking here [in this becoming], while in the latter case it is because it is a condition, as present kamma, for rebirth-linking in the future [becoming]. Or alternatively, in the former instance, in the passage beginning, “Herein, what is the formation of merit?
Kusalā cetanā kāmāvacarā"ti (vibha. 226) evamādinā nayena cetanāva saṅkhārāti vuttā. It is profitable volition of the sense sphere” (Vibh 135), it was only volitions that were called “formations”;
Idha pana "sabbampi bhavagāmikamma"nti (vibha. 234) vacanato cetanāsampayuttāpi. but here, with the words “All kamma that leads to becoming” (Vibh 137), the states associated with the volition are also included.
Pubbe ca viññāṇapaccayameva kammaṃ "saṅkhārā"ti vuttaṃ. And in the former instance it was only such kamma as is a condition for consciousness that was called ‘formations’;
Idāni asaññābhavanibbattakampi. but now also that which generates non-percipient becoming is included.
Kiṃ vā bahunā, "avijjāpaccayā saṅkhārā"ti ettha puññābhisaṅkhārādayova kusalākusalā dhammā vuttā. 257. But why so many words? In the clause “With ignorance as condition there are formations,” only profitable and unprofitable states are expressed as the formation of merit, etc.;
"Upādānapaccayā bhavo"ti idha pana upapattibhavassāpi saṅgahitattā kusalākusalābyākatā dhammā vuttā. but in the clause “With clinging as condition, becoming,” profitable and unprofitable and also functional states are expressed because of the inclusion of rebirth-process becoming.
Tasmā sabbathāpi sātthakamevidaṃ punavacananti evamettha sātthatopi viññātabbo vinicchayo. ¶ So this repetition has a purpose in each case. This is how the exposition should be known “as to purpose here. ” ¶
649. Bhedasaṅgahāti upādānapaccayā bhavassa bhedato ceva saṅgahato ca. 258. 4. As to analysis, synthesis means as to both the analysis and the synthesis of becoming that has clinging as its condition.
Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. The kamma with sense-desire clinging as its condition that is performed and generates sense-desire becoming is “kamma-process becoming.”
Tadabhinibbattā khandhā upapattibhavo. The aggregates generated by that are “rebirth- process becoming”;
Esa nayo rūpārūpabhavesu. similarly in the case of fine-material and immaterial becoming.
Evaṃ kāmupādānapaccayā dve kāmabhavā, tadantogadhā ca saññābhavapañcavokārabhavā, dve rūpabhavā, tadantogadhā ca saññābhavaasaññābhavaekavokārabhavapañcavokārabhavā, dve arūpabhavā, tadantogadhā ca saññābhavanevasaññānāsaññābhavacatuvokārabhavāti saddhiṃ antogadhehi cha bhavā. So [573] there are two kinds of sense-desire becoming with sense- desire clinging as condition, included in which are percipient becoming and five-constituent becoming. And there are two kinds of fine-material becoming, included in which are percipient, non-percipient, one-constituent, and five- constituent becoming. And there are two kinds of immaterial becoming, included in which are percipient becoming, neither-percipient-nor-non-percipient becoming, and four-constituent becoming.
Yathā ca kāmupādānapaccayā saddhiṃ antogadhehi cha bhavā. So, together with what is included by them, there are six kinds of becoming with sense-desire clinging as condition.
Tathā sesupādānapaccayāpīti evaṃ upādānapaccayā bhedato saddhiṃ antogadhehi catuvīsati bhavā. ¶ Similarly too with the [three] remaining kinds of clinging as condition. So, as to analysis, there are, together with what is included by them, twenty-four kinds of becoming with clinging as condition. ¶
Saṅgahato pana kammabhavaṃ upapattibhavañca ekato katvā kāmupādānapaccayā saddhiṃ antogadhehi eko kāmabhavo. 259.5. As to synthesis, however, by uniting kamma-process becoming and rebirth- process becoming there is, together with what is included by it, one kind of sense-desire becoming with sense-desire clinging as its condition.
Tathā rūpārūpabhavāti tayo bhavā. Similarly with fine-material and immaterial becoming. So there are three kinds of becoming.
Tathā sesupādānapaccayā pīti. And similarly with the remaining [three] kinds of clinging as condition.
Evaṃ upādānapaccayā saṅgahato saddhiṃ antogadhehi dvādasa bhavā. So by synthesis, there are, together with what is included by them, twelve kinds of becoming with clinging as condition.
Apica avisesena upādānapaccayā kāmabhavūpagaṃ kammaṃ kammabhavo. 260. Furthermore, without distinction the kamma with clinging as its condition that attains sense-desire becoming is kamma-process becoming.
Tadabhinibbattā khandhā upapattibhavo. The aggregates generated by that are rebirth-process becoming.
Esa nayo rūpārūpabhavesu. Similarly in the fine-material and immaterial becoming.
Evaṃ upādānapaccayā saddhiṃ antogadhehi dve kāmabhavā, dve rūpabhavā, dve arūpabhavāti aparena pariyāyena saṅgahato cha bhavā. So, together with what is included by them, there are two kinds of sense-desire becoming, two kinds of fine-material becoming, and two kinds of immaterial becoming. So, by synthesis, there are six kinds of becoming by this other method.
Kammabhavaupapattibhavabhedaṃ vā anupagamma saddhiṃ antogadhehi kāmabhavādivasena tayo bhavā honti. Or again, without making the division into kamma-process becoming and rebirth-process becoming, there are, together with what is included by them, three kinds of becoming as sense-desire becoming, and so on.
Kāmabhavādibhedampi anupagamma kammabhavaupapattibhavavasena dve bhavā honti. Or again, without making the division into sense-desire becoming, etc., there are, together with what is included by them, two kinds of becoming, as kamma-process becoming and rebirth-process becoming.
Kammupapattibhedañcāpi anupagamma upādānapaccayā bhavoti bhavavasena ekova bhavo hotīti evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo. ¶ And also without making the division into kamma process and rebirth process there is, according to the words “With clinging as condition, becoming,” only one kind of becoming. This is how the exposition of becoming with clinging as condition should be known here “as to analysis and synthesis. ” ¶
650. Yaṃ yassa paccayo cevāti yañcettha upādānaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayoti attho. 261. 6. Which for which becomes condition means that here the exposition should be known according to what kind of clinging is a condition for what [kind of becoming]. Что для чего становится условием означает, что здесь должно быть понято объяснение согласно тому какой вид привязанности является условием для какого вида бывания.
Kiṃ panettha kassa paccayo hoti? But what is condition for what here? Но что здесь является условием для чего?
Yaṃkiñci yassa kassaci paccayo hotiyeva. Any kind is a condition for any kind. Любой вид является условием для любого.
Ummattako viya hi puthujjano. For the ordinary man is like a madman, Ведь простолюдин подобен сумасшедшему.
So idaṃ yuttaṃ idaṃ ayuttanti avicāretvā yassa kassaci upādānassa vasena yaṃkiñci bhavaṃ patthetvā yaṃkiñci kammaṃ karotiyeva. and without considering “Is this right or not?” and aspiring by means of any of the kinds of clinging to any of the kinds of becoming, he performs any of the kinds of kamma. Он не подумав "это правильно или нет" и устремляясь с помощью любого вида привязанности к любому виду бывания он совершает любые виды поступков.
Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. Therefore when some say that the fine-material and immaterial kinds of becoming do not come about through rules-and-vows clinging, that should not be accepted: Поэтому когда некоторые утверждают, что бывание в тонкоматериальном и нематериальном мире не возникает посредством привязанности к образам действия и обетам, это не следует принимать.
Sabbena pana sabbo hotīti gahetabbaṃ. ¶ what should be accepted is that all kinds come about through all kinds. ¶ Принять стоит то, что все виды возникают посредством всех видов. ¶
Seyyathidaṃ – idhekacco anussavavasena vā diṭṭhānusārena vā "kāmā nāmete manussaloke ceva khattiyamahāsālakulādīsu, cha kāmāvacaradevaloke ca samiddhā"ti cintetvā tesaṃ adhigamatthaṃ asaddhammassavanādīhi vañcito "iminā kammena kāmā sampajjantī"ti maññamāno kāmupādānavasena kāyaduccaritādīnipi karoti, so duccaritapāripūriyā apāye upapajjati. 262. For example, someone thinks in accordance with hearsay or [false] view that sense desires come to be fulfilled in the human world among the great warrior (khattiya) families, etc., and in the six divine worlds of the sense sphere. [574] Misled by listening to wrong doctrine, etc., and imagining that “by this kamma sense desires will come to be fulfilled,” he performs for the purpose of attaining them acts of bodily misconduct, etc., through sense-desire clinging. By fulfilling such misconduct he is reborn in the states of loss. Например, некто считает согласно слухам или ложному взгляду, что чувственные желания удовлетворяются в мире людей в семьях кшатриев и прочих и шести миров божеств мира страсти. Обманутый из-за слушания ложного учения и прочего и воображая, что "путём этого поступка желание чувственных удовольствий будет исполнено" он совершает с целью достижения такого удовлетворения дурные поступки телом и остальным посредством привязанности к чувственным удовольствиям. Исполнив такие дурные поступки он перерождается в мучительных условиях.
Sandiṭṭhike vā pana kāme patthayamāno paṭiladdhe ca gopayamāno kāmupādānavasena kāyaduccaritādīni karoti, so duccaritapāripūriyā apāye upapajjati. Or he performs acts of bodily misconduct, etc., aspiring to sense desires visible here and now and protecting those he has already acquired. By fulfilling such misconduct he is reborn in the states of loss. Или он совершает дурные поступки телом и прочим стремясь к чувственным удовольствиям видимым в этом мире и защищая те, что уже обретены. Исполнив такие дурные поступки он перерождается в мучительных условиях.
Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. The kamma that is the cause of rebirth there is kamma-process becoming. Камма, являющаяся условием перерождения там, является быванием как каммический процесс.
Kammābhinibbattā khandhā upapattibhavo. The aggregates generated by the kamma are rebirth- process becoming. Совокупности, порождённые каммой, являются быванием как процесс перерождения.
Saññābhavapañcavokārabhavā pana tadantogadhā eva. ¶ But percipient becoming and five-constituent becoming are included in that, too. ¶ Но сюда также включается бывание со способностями восприятия и пятисовокупностное бывание. ¶
Aparo pana saddhammassavanādīhi upabrūhitañāṇo "iminā kammena kāmā sampajjantī"ti maññamāno kāmupādānavasena kāyasucaritādīni karoti. 263. Another, however, whose knowledge has been intensified by listening to good Dhamma and so on, imagines that “by this kind of kamma sense desires will come to be fulfilled. ” He performs acts of bodily good conduct, etc., through sense-desire clinging. Однако другой человек, чьё знание усилилось благодаря слушанию благого учения и прочему, воображает "путём этого вида каммы желание чувственных удовольствий будет исполнено". Он совершает благие поступки тела и прочего посредством привязанности к чувственным удовольствиям.
So sucaritapāripūriyā devesu vā manussesu vā upapajjati. By fulfilling such bodily good conduct he is reborn among deities or human beings. Исполнив такие благие поступки он перерождается среди божеств или людей.
Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. The kamma that is the cause of his rebirth there is kamma-process becoming. Камма, являющаяся условием перерождения там, является быванием как каммический процесс.
Kammābhinibbattā khandhā upapattibhavo. The aggregates generated by the kamma are rebirth- process becoming. Совокупности, порождённые каммой являются быванием как процесс перерождения.
Saññābhavapañcavokārabhavā pana tadantogadhā eva. But percipient becoming and five-constituent becoming are included in that, too. Но сюда также включается бывание с возможностью чувственного восприятия и пятисовокупностное бывание.
Iti kāmupādānaṃ sappabhedassa sāntogadhassa kāmabhavassa paccayo hoti. ¶ So sense-desire clinging is a condition for sense-desire becoming with its analysis and its synthesis. ¶
Aparo "rūpārūpabhavesu tato samiddhatarā kāmā"ti sutvā parikappetvā vā kāmupādānavaseneva rūpārūpasamāpattiyo nibbattetvā samāpattibalena rūpārūpabrahmaloke upapajjati. 264. Another hears or conjectures that sense desires come to still greater perfection in the fine-material and immaterial kinds of becoming, and through sense-desire clinging he produces the fine-material and immaterial attainments, and in virtue of his attainments he is reborn in the fine-material or immaterial Brahmā-world. Другой человек слышит или предполагает, что чувственные удовольствия выходят на ещё более высокий уровень совершенства на тонкоматериальном и нематериальном уровне бытия. Благодаря привязанности к чувственным удовольствиям он порождает достижения, соответствующие миру тонкой материи и нематериальному миру и благодаря этим достижениям перерождается в мире брахм тонкоматериального или нематериального мира.
Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. The kamma that is the cause of his rebirth there is kamma-process becoming.
Kammābhinibbattā khandhā upapattibhavo. The aggregates generated by the kamma are rebirth-process becoming.
Saññā-asaññā-nevasaññānāsaññā-eka-catu-pañcavokārabhavā pana tadantogadhā eva. But percipient, non-percipient, neither-percipient-nor-non-percipient, one- constituent, four-constituent, and five-constituent kinds of becoming are included in that, too.
Iti kāmupādānaṃ sappabhedānaṃ sāntogadhānaṃ rūpārūpabhavānampi paccayo hoti. ¶ Thus sense-desire clinging is a condition for fine-material and immaterial becoming with its analysis and its synthesis. ¶
Aparo "ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ ucchinne suucchinno hotī"ti ucchedadiṭṭhiṃ upādāya tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. 265. Another clings to the annihilation view thus: “This self comes to be entirely cut off when it is cut off in the fortunate states of the sense sphere, or in the fine- material or immaterial kinds of becoming,” and he performs kamma to achieve that. His kamma is kamma-process becoming. Другой придерживается убеждения о полном уничтожении следующим образом: "Эта являющаяся мной вещь окончательно отсекается когда она отсечена в счастливых мирах мира страсти или в тонкоматериальном или нематериальном мире" и он совершает поступки для достижения этого. Его камма является быванием как каммический процесс.
Kammābhinibbattā khandhā upapattibhavo. The aggregates generated by the kamma are rebirth-process becoming.
Saññābhavādayo pana tadantogadhā eva. But the percipient, etc., kinds of becoming are included in that too.
Iti diṭṭhupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇampi kāmarūpārūpabhavānaṃ paccayo hoti. ¶ So [false-]view clinging is a condition for all three, namely, for the sense-desire, fine-material, and immaterial kinds of becoming with their analysis and their synthesis. ¶
Aparo "ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ sukhī hoti vigatapariḷāho"ti attavādupādānena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. 266. Another through self-theory clinging thinks, “This self comes to be blissful, or comes to be free from fever, in the becoming in the fortunate states in the sense sphere or in one or other of the fine-material and immaterial kinds of becoming,” and he performs kamma to achieve that. That kamma of his is kamma- process becoming. Другой, придерживаясь теории о личности, думает: "Эта являющаяся мной вещь становится счастливой или становится свободна от лихорадки на в счастливых мирах мира страсти или в том или ином уровне бытия в тонкоматериальном или нематериальном мире" и он совершает поступки для достижения этого. Его камма этих поступков является быванием как каммический процесс.
Tadabhinibbattā khandhā upapattibhavo. The aggregates generated by the kamma are [575] rebirth- process becoming.
Saññābhavādayo pana tadantogadhā eva. But the percipient, etc., kinds of becoming are included in that, too.
Iti attavādupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. ¶ Thus this self-theory clinging is a condition for all the three, namely, becoming with their analysis and their synthesis. ¶
Aparo "idaṃ sīlabbataṃ nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ paripūrentassa sukhaṃ pāripūriṃ gacchatī"ti sīlabbatupādānavasena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. 267. Another [thinks] through rules-and-vows clinging, “This rite and ritual leads him who perfects it to perfect bliss in becoming in the fortunate states of the sense sphere or in the fine-material or immaterial kinds of becoming,” and he performs kamma to achieve that. That kamma of his is kamma-process becoming. Другой посредством привязанности к образам действия и обетам думает: "Этот образ действия и обет ведёт доводящего его до совершенства к абсолютному счастью на уровне бытия в счастливых мирах мира страсти или в том или ином уровне бытия в тонкоматериальном или нематериальном мире" и он совершает поступки для достижения этого. Его камма этих поступков является быванием как каммический процесс.
Tadabhinibbattā khandhā upapattibhavo. The aggregates generated by the kamma are rebirth-process becoming.
Saññābhavādayo pana tadantogadhā eva. But the percipient, etc., kinds of becoming are included in that, too.
Iti sīlabbatupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. So rules-and- vows clinging is a condition for all three, namely, the sense-desire, fine-material and immaterial kinds of becoming with their analysis and their synthesis.
Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo. ¶ This is how the exposition should be known here according to “which is condition for which. ” ¶
Kiṃ panettha kassa bhavassa kathaṃ paccayo hotīti ce? ¶ 268. But which is condition for which kind of becoming in what way here? ¶
Rūpārūpabhavānaṃ, upanissayapaccayo upādānaṃ; ¶ Now, clinging as condition for becoming, Both fine-material and immaterial, Is decisive-support; ¶
Sahajātādīhipi taṃ, kāmabhavassāti viññeyyaṃ. ¶ and then conascence And so on for the sense-desire kind. ¶
Rūpārūpabhavānaṃ hi, kāmabhavapariyāpannassa ca kammabhave kusalakammasseva, upapattibhavassa cetaṃ catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti. 269.This clinging, though fourfold, is a condition in only one way as decisive- support condition for becoming both fine-material and immaterial, [that is,] for the profitable kamma in the kamma-process becoming that takes place in sense-desire becoming and for the rebirth-process becoming.
Kāmabhave attanā sampayuttākusalakammabhavassa sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayappabhedehi sahajātādīhi paccayo hoti. It is a condition, as conascence and so on, that is, as conascence, mutuality, support, association, presence, non- disappearance, and root-cause conditions, for the unprofitable kamma-process becoming associated with [the fourfold clinging] itself in the sense-desire becoming.
Vippayuttassa pana upanissayapaccayenevāti. ¶ But it is a condition, as decisive-support only, for that which is dissociated. ¶
Ayaṃ "upādānapaccayā bhavo"ti padasmiṃ vitthārakathā. This is the detailed explanation of the clause “With clinging as condition, becoming.
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Редакция перевода от 28.04.2018 22:58