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Tattha katamā jhānapāramitā?
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619. (xv) Herein, what is meditation-perfection?
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Supāramitā mettā kāmesu sattā kāmasaṅgasattāti [udā. 63 udāne passitabbaṃ] yamhi sutte desanāya vohārena dve saccāni niddiṭṭhāni, dukkhañca samudayo ca, vicayena hārena ye saṃyojanīyesu dhammesu vajjaṃ na passanti, te oghaṃ tarissantīti netaṃ ṭhānaṃ vijjati.
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Lovingkindness [brought to] thorough perfection ... 1 (xvi) ... 1 620. [Now as to the verse:] 1 ( Clung to desires, clung with sensual clinging) (§ 39). 621. (I) By the Mode of Conveying a Teaching,1 two truths are demonstrated [here] in This Thread, namely Suffering and Origin.2 622. (2)-(3) By the Mode of Conveying an investigation, that those who see 1 nothing blameworthy in ideas provocative of fetters will cross the flood, no such instance is found ;
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Na tarissantīti atthi esā yutti ca vicayo ca idaṃ nu kissa padaṭṭhānaṃ, kāmesu sattāti pañca kāmaguṇā, taṃ kāmataṇhāya padaṭṭhānaṃ.
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that they will not cross, [such an instance is found.] 2 There is this Construing and Investigation. 623. (4) What is this the Footing for? " Clung to desires" (§§ 39, 620) is the five strands of sensual desires ; that is the footing for craving for sensual desires.
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Saṃyojane vajjamapassamānāti avijjāya padaṭṭhānaṃ, na hi jātu saṃyojanasaṅgasattā oghaṃ tareyyuṃ vipulaṃ mahantanti upādānassa padaṭṭhānaṃ.
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" Seeing nothing blameworthy in fetters" (§ 39) is the footing fo: ignorance. "Assuredly those clung with fetter-clinging 1 never cross the vast abounding flood " (§ 39) is the footing for assuming.
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Kāmesu sattāti kāmā dvidhā – vatthukāmā ca kilesakāmā ca, tattha kilesakāmā kāmataṇhā kāmataṇhāya yuttā bhavanti rūpataṇhā bhavataṇhā lakkhaṇena hārena, saṃyojane vajjamapassamānāti saṃyojanassa.
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624. (5) " Clung to desires" (§§ 38, 620) : sensual desires are twofold, namely sensual desire as thing and sensual desire as defilement (see Nd1. 1). 625. Herein, sensual desire as defilement is craving for sensual desires [as things]; when craving for sensual desires is stated,1 craving for form and craving for being are stated 1 under the Mode of Conveying Characteristics. 626. " Seeing nothing blameworthy in Fetters " (§ 39) :
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Yo tattha chandarāgo tassa kiṃ padaṭṭhānaṃ?
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Any will and lust herein, for the fetter,1 what is the footing for that?
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Sukhā vedanā dve ca indriyāni – sukhindriyañca somanassindriyañca.
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It is pleasant feeling, and the two faculties, namely the pleasure faculty and the joy faculty.
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Iti sukhāya vedanāya gahitāya tayopi vedanā gahitā honti.
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627. Now when pleasant feeling is admitted, the three kinds of feeling are admitted.
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Vedanākkhandhe gahite sabbe pañcakkhandhā gahitā honti.
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When the feeling category is admitted all the five categories are admitted.
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Rūpasaddagandharasaphoṭṭhabbā gahitā, vatthukāmesu gahitesu sabbāni cha bāhirāni āyatanāni gahitāni honti.
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When sensual desires as things- forms, sounds, odours, flavours, tangibles 1-are admitted, all the six external bases are admitted.
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Ajjhattikabāhiresu āyatanesu yo sato, ayaṃ vuccate lakkhaṇo hāro, tattha yo oḷārikamhi kilese ajjhāvasito sabbakilesesu yo na tato sukhumataresu na vītarāgo bhavati.
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When the in-oneself and external bases [are admitted all] the existent [is admitted]. 2 This is called the Mode of Conveying Characteristics. 628. Herein, he 1 who becomes free from lust for a gross defilement resided in does not [thereby become necessarily free from lust] for all the defilements subtler than that (cf. § 656).
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Tattha bāhirasaṃyojanaṃ mamanti ajjhattasaṃyojanaṃ ahanti.
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629. Herein, the external fetter is " mine " while the fetter in oneself is " I ".
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Tattha bhagavato ko adhippāyo?
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630. (6) Herein, what is the Blessed One's Purport?
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Ye oghaṃ taritukāmā te saṃyojanīyesu dhammesu ādīnavānupassino viharissantīti ayamettha bhagavato adhippāyo.
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It is that those who desire to cross the flood will abide contemplating disappointment in ideas provocative of fetters : this is the Blessed One's purport here.
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Kāmesu sattāti yesu ca sattā yena ca sattā yesañca sattā ayaṃ catubbidho ākāro sabbesaṃ hārabhāgiyo.
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631. (7) " Clung to desires" (§§ 39, 620) [Those who cling 1], the things to which they cling, those who do not cling,1 and that whereby they do not 1 cling : this mood is fourfold.
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632. *The three perversions* deal with what is inferior for all.1
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