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english - Нянамоли тхера |
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Vitakkāti tayo vitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko.
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578. " Thinking " : there are three kinds of thinking, namely renunciation-thinking, non-ill-will-thinking, and non-cruelty-thinking (D. iii, 215 )..
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Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro.
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579. Herein, " thinking " is the first instance 1 while " exploring " is the exploration of what is got thus.
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Yathā puriso dūrato purisaṃ passati āgacchantaṃ, na ca tāva jānāti eso itthīti vā purisoti vā yadā tu paṭilabhati itthīti vā purisoti vā evaṃ vaṇṇoti vā evaṃ saṇṭhānoti vā ime vitakkayanto uttari upaparikkhanti kiṃ nu kho ayaṃ sīlavā udāhu dussīlo aḍḍho vā duggatoti vā.
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580. Just as, when a man sees a man coming in the distance he does not yet know whether it is a woman or a man; but when he has got [the perception] that "it is a woman" or that "it is a man" or that" it is one of such colour (caste)" or that" it is one of such shape (figure)", then when he is thinking [this] he further scrutinizes [as follows] "How then, is he virtuous or unvirtuous, rich or poor 1 ",such is exploring.
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Evaṃ vicāro vitakke appeti, vicāro cariyati ca anuvattati ca.
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In thinking he fixes, 1 in exploring 2 he wanders about [his fixed object] and turns [it] over.
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Yathā pakkhī pubbaṃ āyūhati pacchā nāyūhati yathā āyūhanā evaṃ vitakko, yathā pakkhānaṃ pasāraṇaṃ evaṃ vicāro anupālati vitakketi vicarati vicāreti.
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581. And just as a winged bird 1 first accumulates [speed] and afterwards no more accumulates [speed, when gliding], so too, thinking is like the accumulation [of speed], and like the out-stretchedness of the [gliding bird's] wings is exploring,
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Vitakkayati vitakketi, anuvicarati vicāreti.
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[which] keeps preserving the thinkings 2 and keeps preserving the explorings.
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Kāmasaññāya paṭipakkho vitakko, byāpādasaññāya vihiṃsasaññāya ca paṭipakkho vicāro.
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582. [Such] thinking is the opposite of perception of sensual desires ; [such] exploring is the opposite of perception of ill will and of perception of cruelty.
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Vitakkānaṃ kammaṃ akusalassa amanasikāro, vicārānaṃ kammaṃ jeṭṭhānaṃ saṃvāraṇā.
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The action 1 of [such] kinds of thinking is non-attention to the unprofitable. The action of [such] kinds of exploring is the restraining of the " forerunners ".2
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Yathā paliko tuṇhiko sajjhāyaṃ karoti evaṃ vitakko, yathā taṃyeva anupassati evaṃ vicāro.
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583. Thinking is like a text-reciter 1 who does his recital silently: exploring is like his simply contemplating it.
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Yathā apariññā evaṃ vitakko.
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Thinking is like non-diagnosis ;
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Yathā pariññā evaṃ vicāro.
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exploring is like diagnosis.
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Niruttipaṭisambhidāyañca paṭibhānapaṭisambhidāyañca vitakko, dhammapaṭisambhidāyañca atthapaṭisambhidāyañca vicāro.
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Thinking is the Discrimination of Language (§ 104) and the Discrimination of Perspicuity (§ 106); exploring is the Discrimination of Ideas (§ 103) and the Discrimination of Meanings (§ 105).
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Kallitā kosallattaṃ cittassa vitakko, abhinīhārakosallaṃ cittassa vicāro.
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Thinking is cognizance's skill in health; exploring is cognizance's skill in directive-guidance.
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Idaṃ kusalaṃ idaṃ akusalaṃ idaṃ bhāvetabbaṃ idaṃ pahātabbaṃ idaṃ sacchikātabbanti vitakko, yathā pahānañca bhāvanā ca sacchikiriyā ca evaṃ vicāro.
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Thinking is about this being profitable, this unprofitable, about this to be kept in being, this to be abandoned, this to be verified ; 2 exploring is like the abandoning, the keeping in being, the verifying.2
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Imesu vitakkavicāresu ṭhitassa duvidhaṃ dukkhaṃ na uppajjati kāyikañca cetasikañca; duvidhaṃ sukhaṃ uppajjati kāyikañca cetasikañca.
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584. The twofold, bodily and mental, pain does not arise (cf. § 588) in one steadied in these types of (a) thinking and (b) explaring, and the twofold pleasure, bodily and mental, does arise.
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Iti vitakkajanitaṃ cetasikaṃ sukhaṃ pīti kāyikaṃ sukhaṃ kāyikoyeva.
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The mental pleasure thus sprung 1 from thinking is (c) happiness, 2 while (d) the bodily pkasure is bodily 2 feeling (1).
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Yā tattha cittassa ekaggatā, ayaṃ samādhi.
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The (e) unification here is concentration (see § 564).
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Iti paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ.
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That is how the first meditation has abandoned five factors and possesses five factors (§§ 552, 564).
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