Seyyathāpi, bho gotama, nekkhaṁ jambonadaṁ dakkhakammāraputtasuparikammakataṁ ukkāmukhe sukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;
evamevaṁ bhoto gotamassa vippasannāni indriyāni parisuddho chavivaṇṇo pariyodāto. or a pendant of river gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates.
In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṁ jātarūpaṁ ekantaṁ abhidhameyya, ṭhānaṁ taṁ jātarūpaṁ ḍaheyya. It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it.
If they solely fanned it, the gold would likely be scorched. bandheyya, ukkaṁ bandhitvā ukkāmukhaṁ ālimpeyya → bandhati … ālimpeti (si, sya-all, taṁṭīkāyaṁ ca) 9M.A:182; 11M:1029 taṁaṭṭhakathāṭīkāsu ca | pakkhipeyya → pakkhipati (…) | ukkāmukhe → bandhati… ālimpeti (si, sya-all, taṁṭīkāyaṁ ca) 9M.A:182; 11M:1029 taṁaṭṭhakathāṭīkāsu ca
an5.76 a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Abhiramatāyasmā brahmacariye; an5.76 a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Be happy with the spiritual life. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
an5.76 a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Abhiramatāyasmā brahmacariye; an5.76 a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ nappajāneyya na passeyya.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ nappajānāti na passati, dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder.
A person with clear eyes checking their own reflection would truly know it and see it. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ pajāneyya passeyya.
Evamevaṁ kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati …pe…. A person with clear eyes checking their own reflection would truly know it and see it.
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.
and ‘bog’ are terms for sensual pleasures. ‘paṅko’ti, bhikkhave, kāmānametaṁ adhivacanaṁ.
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? and ‘bog’ are terms for sensual pleasures.
And why is ‘danger’ a term for sensual pleasures? Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ?
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. And why is ‘danger’ a term for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ.
Kasmā ca, bhikkhave, dukkhanti …pe… Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
And why are ‘suffering’, paṅkoti kāmānametaṁ adhivacanaṁ?
Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti. and ‘bog’ terms for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures. Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti.
Bhayaṁ dukkhaṁ rogo gaṇḍo, Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures.
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. ‘Greed’ is a term for the five kinds of sensual stimulation.
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. an6.26
Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. ‘Greed’ is a term for the five kinds of sensual stimulation.
That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.
Evamevaṁ kho, ānanda, pūraṇena kassapena appaṭiññāya etesaṁ samaṇabrāhmaṇānaṁ imā chaḷabhijātiyo paññattā, yathā taṁ bālena abyattena akhettaññunā akusalena. “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
In the same way, Pūraṇa Kassapa has described these six classes of rebirth without the consent of those ascetics and brahmins. And he has done so in a foolish, incompetent, unskilled way, lacking common sense.
Evamevaṁ kho, bhikkhave, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati Just as a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside,
in the same way a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi. I say that this person is comparable to the wild colts who, when the trainer says ‘giddyup!’ and spurs and goads them on, ignore the trainer and the goad, spit out the bit, and go wherever they want.
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
This is a power that a mendicant who has ended the defilements relies on to claim: Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:
‘khīṇā me āsavā’ti. This is a power that a mendicant who has ended the defilements relies on to claim:
and ‘womb’ are terms for sensual pleasures. ‘Gabbho’ti, bhikkhave, kāmānametaṁ adhivacanaṁ.
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ? and ‘womb’ are terms for sensual pleasures.
And why is ‘danger’ a term for sensual pleasures? Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṁ adhivacanaṁ?
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ. And why is ‘danger’ a term for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṁ adhivacanaṁ.
Kasmā ca, bhikkhave, ‘dukkhan’ti …pe… Someone who is besotted by sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures.
And why are ‘suffering’, ‘gabbho’ti kāmānametaṁ adhivacanaṁ?
Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ. and ‘womb’ terms for sensual pleasures?
Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures. Yasmā ca kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṁ adhivacanaṁ.
Bhayaṁ dukkhañca rogo ca, Someone who is besotted by sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures.
evamevassa te kāmasahagatā saññāmanasikārā samudācaranti. Svassa hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, should perceptions accompanied by sensual pleasures beset them due to loss of focus, that’s an affliction for them.
Seyyathāpi, bhikkhave, issāso vā issāsantevāsī vā tiṇapurisarūpake vā mattikāpuñje vā yoggaṁ karitvā, so aparena samayena dūrepātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā;
evamevaṁ kho, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. It’s like an archer or their apprentice who first practices on a straw man or a clay model. At a later time they become a long-distance shooter, a marksman, who shatters large objects.
In the same way a noble disciple, quite secluded from sensual pleasures, enters and remains in the first absorption. padāletā → padāḷetā (bj); padālitā (sya-all, mr) "
evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. Svassa me hoti ābādho. Suppose a happy person were to experience pain; that would be an affliction for them.
In the same way, when perceptions accompanied by sensual pleasures beset me due to loss of focus, that was an affliction for me.
Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals.
This is a power that a mendicant who has ended the defilements relies on to claim: Yampi, bhante, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṁ sammappaññāya sudiṭṭhā honti, idampi, bhante, khīṇāsavassa bhikkhuno balaṁ hoti, yaṁ balaṁ āgamma khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti:
‘khīṇā me āsavā’ti. This is a power that a mendicant who has ended the defilements relies on to claim:
Evamevaṁ kho, gahapati, imesaṁ dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.” "
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. Подобно тому, великий царь, как, если человек будет рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочет,
и со временем освободится от этого рабства, став зависящим от себя, не зависящим от другого, раскрепощенным, имеющим право идти, куда хочет,
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.
So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. Подобно тому, юноша, как, если человек будет рабом, не зависящим от себя, зависящим от другого, не имеющим права идти, куда хочет.
И со временем освободится от этого рабства, став зависящим от себя, не зависящим от другого, раскрепощенным, имеющим право идти, куда хочет.
evameva kho, bho, asaṁsaṭṭhassa kāmehi asaṁsaṭṭhassa akusalehi dhammehi uppajjati sukhaṁ, sukhā bhiyyo somanassaṁ. Подобно тому, почтенные, как радость рождает удовлетворение,
так же точно, почтенные, у не связанного с признаками чувственности, не связанного с нехорошими свойствами, возникает счастье и удовлетворенность, большая чем счастье. pāmojjaṁ → pāmujjaṁ (pts1ed, mr)
Yaṁpāvuso …pe… ‘khīṇā me āsavā’ti. И далее, друзья, монаху, уничтожившему порочные свойства, благодаря совершенному постижению хорошо видно в соответствии с истиной, что чувственные влечения подобны пылающим углям.
Когда же, друзья … „Уничтожены во мне порочные свойства“.
evameva kho, bhikkhave, bhikkhu evaṁsīlo evaṁdhammo evaṁpañño sālīnañcepi piṇḍapātaṁ bhuñjati vicitakāḷakaṁ anekasūpaṁ anekabyañjanaṁ, nevassa taṁ hoti antarāyāya. Подобно тому, как с помощью чистой воды загрязнённая и запятнанная ткань становится чистой и яркой, или же подобно тому, как золото становится чистым и ярким с помощью печи,
точно также, если монах такой нравственности, такого состояния [сосредоточения], и такой мудрости ест собранную как подаяние пищу, состоящую из отборного горного риса с различными соусами и карри, то даже это не будет для него помехой.
maṁsapesūpamā kāmā vuttā bhagavatā … Сравнением чувственных удовольствий со скелетом…
с куском мяса … maṁsapesūpamā kāmā vuttā bhagavatā …
tiṇukkūpamā kāmā vuttā bhagavatā … с куском мяса …
с травяным факелом … tiṇukkūpamā kāmā vuttā bhagavatā …
aṅgārakāsūpamā kāmā vuttā bhagavatā … с травяным факелом …
с ямой углей … aṅgārakāsūpamā kāmā vuttā bhagavatā …
supinakūpamā kāmā vuttā bhagavatā … с ямой углей …
со сном … supinakūpamā kāmā vuttā bhagavatā …
yācitakūpamā kāmā vuttā bhagavatā … со сном …
с позаимствованными вещами … yācitakūpamā kāmā vuttā bhagavatā …
rukkhaphalūpamā kāmā vuttā bhagavatā … с позаимствованными вещами …
с плодами дерева … rukkhaphalūpamā kāmā vuttā bhagavatā …
asisūnūpamā kāmā vuttā bhagavatā … с плодами дерева …
с топором мясника и колодой … asisūnūpamā kāmā vuttā bhagavatā …
sattisūlūpamā kāmā vuttā bhagavatā … с топором мясника и колодой …
с мечами и копьями … sattisūlūpamā kāmā vuttā bhagavatā …
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. с мечами и копьями …
со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше
И хотя монахи расспрашивали, переспрашивали, давили так, монах Ариттха, бывший охотник на грифов, все ещё упрямо держался этого пагубного воззрения и продолжал настаивать на нём. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…
maṁsapesūpamā kāmā vuttā mayā … Сравнением чувственных удовольствий со скелетом…
с куском мяса … maṁsapesūpamā kāmā vuttā mayā …
tiṇukkūpamā kāmā vuttā mayā … с куском мяса …
с травяным факелом … tiṇukkūpamā kāmā vuttā mayā …
aṅgārakāsūpamā kāmā vuttā mayā … с травяным факелом …
с ямой углей … aṅgārakāsūpamā kāmā vuttā mayā …
supinakūpamā kāmā vuttā mayā … с ямой углей …
со сном … supinakūpamā kāmā vuttā mayā …
yācitakūpamā kāmā vuttā mayā … со сном …
с позаимствованными вещами … yācitakūpamā kāmā vuttā mayā …
rukkhaphalūpamā kāmā vuttā mayā … с позаимствованными вещами …
с плодами дерева … rukkhaphalūpamā kāmā vuttā mayā …
asisūnūpamā kāmā vuttā mayā … с плодами дерева …
с топором мясника и колодой … asisūnūpamā kāmā vuttā mayā …
sattisūlūpamā kāmā vuttā mayā … с топором мясника и колодой …
с мечами и копьями … sattisūlūpamā kāmā vuttā mayā …
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. с мечами и копьями …
со змеиной головой я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше. sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi. со змеиной головой я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.
Но ты, глупый человек, своим неправильным ухватыванием [Дхаммы] выставил нас в ложном свете, причинил вред самому себе и накопил много неблагих заслуг. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…
со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше. sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. со змеиной головой Благословенный утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.
– Хорошо, монахи. Хорошо, что вы так понимаете Дхамму, которой я научил. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…
Я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше. sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati. Я утверждал, что чувственные удовольствия приносят мало удовлетворения, много страдания и отчаяния, а опасность в них и того больше.
Но этот монах Ариттха, бывший охотник на грифов, из-за своего неправильного ухватывания выставляет нас в ложном свете, причиняет вред самому себе и накапливает много неблагих заслуг.
cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ, Мясницкий нож и колода – это обозначение пяти нитей чувственного удовольствия:
форм, познаваемых глазом - [которые] желанные, желаемые, приятные, привлекательные, связанные с чувственным желанием, вызывающие страсть;
Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.
So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. Или представьте, как если бы человек был рабом, не независимым, но зависимым от других. Он не мог бы идти туда, куда пожелает.
Но позже он бы освободился от рабства, стал бы зависим только от себя, независимым от других, и мог бы идти туда, куда пожелает.
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. «Благословенный сравнивал чувственные удовольствия со скелетом. Они приносят много страданий и много отчаяния, а опасность, в них заключённая, и того больше».
Увидев это в соответствии с действительностью правильной мудростью, он избегает невозмутимости, которая множественная, основанная на множественном, и развивает невозмутимость, которая объединённая, основанная на едином, где цепляние за материальные вещи мира всецело прекращается без остатка. bahupāyāsā → bahūpāyāsā (bj, sya1ed, sya2ed, km)
Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti. «Благословенный сравнивал чувственные удовольствия с фруктами на дереве. Они приносят много страданий и много отчаяния, а опасность, в них заключённая, и того больше».
Увидев это в соответствии с действительностью правильной мудростью, он избегает невозмутимости, которая множественная, основанная на множественном, и развивает невозмутимость, которая объединённая, основанная на едином, где цепляние за материальные вещи мира всецело прекращается без остатка.
Yo nu kho, udāyi, evaṁ vadeyya: «Представь, Удайи, огромного царского слона с бивнями, точно длинные дышла колесницы, великорослого, чистокровного, привыкшего к битвам, который был бы привязан прочными кожаными ремнями, но, просто лишь чуть-чуть покрутив телом, он бы сломил, разорвал ремни и ушёл куда ему вздумается. ",
pe… Представь, Магандия, домохозяина или сына домохозяина – богатого, с большим богатством и имуществом, обеспеченного и наделённого пятью нитями чувственного удовольствия. Он мог бы развлекать себя формами, познаваемыми глазом… ",
Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu; Представь, Магандия, прокажённого с язвами и волдырями на членах своего тела, пожираемого червями, расчёсывающего коросты на ранах своими ногтями, прижигающего своё тело над ямой с раскалёнными углями. ",
Чем больше он расчёсывает коросты и прижигает своё тело, тем более противными, зловонными и заражёнными становятся его язвы, но всё же он получает некоторую долю удовлетворения и наслаждения при расчёсывании своих язв. ",
Yathā yathā kho, māgaṇḍiya, asu kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakhehi vaṇamukhāni vippatacchamāno aṅgārakāsuyā kāyaṁ paritāpeti tathā tathāssa tāni vaṇamukhāni asucitarāni ceva honti duggandhatarāni ca pūtikatarāni ca, hoti ceva kāci sātamattā assādamattā—yadidaṁ vaṇamukhānaṁ kaṇḍūvanahetu;
evameva kho, māgaṇḍiya, sattā kāmesu avītarāgā kāmataṇhāhi khajjamānā kāmapariḷāhena ca pariḍayhamānā kāme paṭisevanti. Чем больше он расчёсывает коросты и прижигает своё тело, тем более противными, зловонными и заражёнными становятся его язвы, но всё же он получает некоторую долю удовлетворения и наслаждения при расчёсывании своих язв. ",
Точно также, Магандия, существа, которые не лишены жажды к чувственным удовольствиям, которые пожираемы жаждой к чувственным удовольствиям, которые горят взбудораженностью к чувственным удовольствиям, всё ещё потакают чувственным удовольствиям. ",
tathā tathāssa → tathā tathā tasseva (sya-all, km, mr)
mañjiṭṭhakāni → mañjeṭṭhakāni (bj, mr); mañjeṭṭhikāni (sya-all, km, pts1ed)
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimā catasso pāricariyā paññapenti. “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
In the same way, the brahmins have prescribed these four kinds of service without the consent of these ascetics and brahmins. daliddo → daḷiddo (bj, sya-all, km, pts1ed) "
Evameva kho, brāhmaṇa, brāhmaṇā appaṭiññāya tesaṁ samaṇabrāhmaṇānaṁ, atha ca panimāni cattāri dhanāni paññapenti. “It’s as if they were to force a steak on a poor, penniless person, telling them they must eat it and then pay for it.
In the same way, the brahmins have prescribed these four kinds of wealth without the consent of these ascetics and brahmins.
Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi. Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel.
Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi.
Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.
And what is rapture that’s apart from sensual pleasures and unskillful qualities?
evameva kho, sunakkhatta, āneñjādhimuttassa purisapuggalassa ye lokāmisasaṁyojane se pavutte. Suppose there was a fallen, withered leaf. It’s incapable of becoming green again.
In the same way, an individual intent on the imperturbable has dropped the connection with worldly pleasures of the flesh.
Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;
evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati. Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate.
In the same way the Brahmā of a hundred thousand meditates determined on pervading a galaxy of a hundred thousand solar systems, nikkhaṁ → nekkhaṁ (bj, sya-all, km, pts1ed)
na katthaci upapajjatī”ti → na kuhiñci upapajjatīti (bj); na katthaci uppajjati na kuhiñci uppajjatīti (pts1ed); na kuhiñci upasampajja viharatīti. (mr)
“Ye pana te dve hatthidammā vā assadammā vā godammā vā adantā avinītā, api nu te adantāva dantakāraṇaṁ gaccheyyuṁ, adantāva dantabhūmiṁ sampāpuṇeyyuṁ, seyyathāpi te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā”ti?
“No hetaṁ, bhante”. “But would the pair that was not tamed and trained perform the tasks of the tamed and reach the level of the tamed, just like the tamed pair?”
“In the same way, Prince Jayasena dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more. It’s simply impossible for him to know or see or realize what can only be known, seen, and realized by renunciation.
evameva kho, bhikkhu, athāparaṁ upekkhāyeva avasissati parisuddhā pariyodātā mudu ca kammaññā ca pabhassarā ca. It’s like when a deft goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. That gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.
In the same way, there remains only equanimity, pure, bright, pliable, workable, and radiant. ninnītakasāvaṁ → nihaṭakasāvaṁ (bj); nihatakasāvaṁ (mr) | sudhantaṁ niddhantaṁ → etthantare pāṭho sya-all potthakesu | jātarūpaṁ → jātarūpaṁ dhantaṁ (bj, pts1ed) | nīhaṭaṁ → nihataṁ (si, sya-all, km, mr) | paṭṭikāya → pavaddhikāya (bj); pavaṭṭikāya (sya-all, pts1ed)
Seyyathāpi nāma nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. Suppose there was a pendant of river gold, fashioned by a deft smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate.
In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors.
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. In the autumn, a farmer ploughing with a large plough shears through all the root networks.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. Seyyathāpi, bhikkhave, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti niddhunāti nicchoṭeti;
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati …pe… sabbaṁ asmimānaṁ samūhanati. A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off.
In the same way, when the perception of impermanence is developed … it eradicates all conceit ‘I am’. nicchoṭeti → nipphoteti (bj); nipphoṭeti (sya-all)
kuṭṭarājāno → kuḍḍarājāno (bj, pts1ed); kuṭṭharājāno (sya-all) " Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nataṁ abbhussakkamāno, sabbaṁ ākāsagataṁ tamagataṁ abhivihacca bhāsate ca tapate ca virocate ca;
evameva kho, bhikkhave, aniccasaññā bhāvitā bahulīkatā sabbaṁ kāmarāgaṁ pariyādiyati, sabbaṁ rūparāgaṁ pariyādiyati, sabbaṁ bhavarāgaṁ pariyādiyati, sabbaṁ avijjaṁ pariyādiyati, sabbaṁ asmimānaṁ samūhanati. After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
In the same way, when the perception of impermanence is developed and cultivated it eliminates all desire for sensual pleasures, for rebirth in the realm of luminous form, and for rebirth in a future life. It eliminates all ignorance and eradicates all conceit ‘I am’.
Taṁ kissa hetu? Suppose there was a pit of glowing coals deeper than a man’s height, filled with glowing coals that neither flamed nor smoked. Then a person would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain. Then two strong men would grab each arm and drag them towards the pit of glowing coals. They’d writhe and struggle to and fro.
Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otaritvā yāvadatthaṁ madaṁ āpajjeyya pamādaṁ āpajjeyya; Suppose the crops have ripened,
but the caretaker is negligent. If an ox fond of crops invades the crops they’d indulge themselves as much as they like. Kiṭṭhārakkho ca pamatto, goṇo ca kiṭṭhādo aduṁ kiṭṭhaṁ otaritvā yāvadatthaṁ madaṁ āpajjeyya pamādaṁ āpajjeyya;
evameva kho, bhikkhave, assutavā puthujjano chasu phassāyatanesu asaṁvutakārī pañcasu kāmaguṇesu yāvadatthaṁ madaṁ āpajjati pamādaṁ āpajjati. but the caretaker is negligent. If an ox fond of crops invades the crops they’d indulge themselves as much as they like.
In the same way, when an unlearned ordinary person doesn’t exercise restraint when it comes to the six fields of contact, they indulge themselves in the five kinds of sensual stimulation as much as they like. Kiṭṭhārakkho → kiṭṭharakkhako (bj); kitthārakkho (pts1ed)
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; Suppose someone wanted to make a small fire flare up.
If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, Seyyathāpi, bhikkhave, puriso parittaṁ aggiṁ ujjāletukāmo assa.
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; Suppose someone wanted to make a small fire flare up.
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa.
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṁsukena okireyya; Suppose someone wanted to extinguish a bonfire.
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it, Seyyathāpi, bhikkhave, puriso mahantaṁ aggikkhandhaṁ nibbāpetukāmo assa.
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṁsukena ca okireyya; Suppose someone wanted to extinguish a bonfire.
If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it,
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder.
Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ na jāneyya na passeyya.
Evameva kho, brāhmaṇa, yasmiṁ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti, attatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati …pe… paratthampi …pe… ubhayatthampi tasmiṁ samaye yathābhūtaṁ na jānāti na passati; dīgharattaṁ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it.
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t spring to mind, let alone those that are not practiced. Seyyathāpi, brāhmaṇa, udapatto asaṁsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā.
Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder.
A person with clear eyes checking their own reflection would truly know it and see it. Tattha cakkhumā puriso sakaṁ mukhanimittaṁ paccavekkhamāno yathābhūtaṁ jāneyya passeyya.
Evameva kho, brāhmaṇa, yasmiṁ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ pajānāti …pe…. A person with clear eyes checking their own reflection would truly know it and see it.
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.