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Tathā sattā yaṃ vā kammasamādānaṃ samādiyantā tattha evaṃ pajānāti imassa puggalassa kammādhimuttassa rāgacaritassa nekkhammadhātūnaṃ pāripūriṃ gacchanti, tassa rāgānugate suññamānassa paṭhamaṃ jhānaṃ saṃkilissati, sace puna uttari vāyāmato jhānavodānagate mānase visesabhāgiyaṃ paṭipadaṃ anuyuñjiyati.
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[6. Knowledge of Corruption, etc., in the cases of the Meditations, etc.] 121. Herein,1 whatever undertaking of action creatures are undertaking,2 therein he understands thus "When a person is a believer in [efficacy of] action and of lusting temperament, his cognizance(? ) 3 comes to fulfilment by means of the renunciation element. When he is occupied 4 with the field of lust, his first meditation 5 is corrupted ; but if he again makes further efforts, then he is purs11ing the way dealing with distinction [but doing so] on the mental level whose field of cleansing is the [first] meditation; for his meditation 6 is [then still] only of the kind dealing with loss.6
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Tassa hi jhānabhāgiyaṃyeva paṭhamajjhāne ṭhitassa dutiyaṃ jhānaṃ vodānaṃ gacchati, tatiyañca jhānaṃ samāpajjitukāmassa somanassindriyaṃ cittaṃ pariyādāya tiṭṭhati, tassa sā pīti avisesabhāgiyaṃ tatiyaṃ jhānaṃ ādissa tiṭṭhati.
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Once steadied in the first meditation, then the second meditation comes to be his cleansing. And then, when he desires to enter upon the third meditation, the joy faculty invades his cognizance and remains steady. That happiness 7 of his remains steady indicating the third meditation but not as dealing with distinction.
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Sace tassa nissaraṇaṃ yathābhūtaṃ pajānāti.
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If he understands how the escape is in its case,
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Tathāgatassa catutthajjhānaṃ vodānaṃ gacchatiyeva, catutthassa jhānassa hānabhāgiyā dhammā, te ca dhammā yattha pajāyanti yehi catutthajjhānaṃ vodānaṃ dissati.
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then in the same way the fourth 8 meditation comes to be the cleansing too. [Now] there are the ideas [namely] the factors of the third meditation (see § 566) that deal with the loss of the fourth meditation, 9 and where these ideas are produced it is by [the surmounting of] them that the fourth meditation is indicated 10 as the cleansing.
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Evaṃ ajjhāsayasamāpattiyā yā catasso samāpattiyo tīṇi vimokkhamukhāni aṭṭha vimokkhajhānānīti cattāri jhānāni vimokkhāti.
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Similarly the Formless(? ) Attainments,11 the four Concentrations (? ), 12 the three Gateways to Liberation, and the eight Liberations. (i) Meditations: 11 the four Meditations.
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Aṭṭha ca vimokkhā tīṇi ca vimokkhamukhāni.
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(ii) Liberations: the eight liberations (M.ii, 12-13) and the three Gateways to Liberation (Ps.ii, 48).
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Samādhīti cattāro samādhī – chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti.
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(iii) Concentration: the four kinds of concentration (§ 595), namely concentration through will, concentration through energy, concentration through cognizance, and concentration through inquiry .
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Samāpattiyo catasso ajjhāsayasamāpattiyo iti imesaṃ jhānānaṃ vimokkhasamāpattīti evarūpo saṃkileso rāgacaritassa puggalassa.
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12 (iv) Attainments: the four Formless(?) Attainments.11 So when a person is of lusting temperament, such is the corruption of his meditations, liberations, [concentrations,] and attainments.13
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Evaṃ dosacaritassa.
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Likewise for one of hating temperament a
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Mohacaritassa.
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nd for one of deluded temperament.
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Rāgacaritassa puggalassa evarūpaṃ vodānaṃ iti yaṃ ettha ñāṇaṃ yathābhūtaṃ asādhāraṇaṃ sabbasattehi.
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And when a person is of lusting temperament, such is his cleansing.14 122. So knowledge of how it is herein, which is not shared [by disciples],1
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Idaṃ vuccati chaṭṭhaṃ tathāgatabalaṃ.
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is called the sixth Power of a Perfect One.
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