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96.Yassa nūna, bhante, kāyagatāsati abhāvitā, ayaṃ so aññataraṃ sabrahmacāriṃ [sabrahmacārīnaṃ (ka.)] āsajja samāpajja appaṭinisajja janapadacārikaṃ pakkameyya, so āyasmā imasmiṃ vippaṭijānāti dve pajāni paṭijānāti cittabhāvanāyañca diṭṭhiyā pahānaṃ, kāyabhāvanāyañca diṭṭhippahānaṃ, kāyabhāvanāyañca taṇhāpahānaṃ, yaṃ paṭhamaṃ upamaṃ karoti.
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796. (Surely, venerable sir, it is one who failed to keep Mindfulness Occupied with the Body in being who might go wandering in the country after insulting a certain companion in the divine life 2 without apologising) (§ 76). In this [Thread 3 there are two terms] 3 this venerable one disclaims and two terms he claims : they are abandonment of craving in keeping cognizance in being and abandonment of views in keeping the body in being.3 The first simile he gives is thus : (
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Asucināpi sucināpi pathavī neva aṭṭiyati na jigucchati na pītipāmojjaṃ paṭilabhati, evameva hi pathavīsamena so cetasā anvayena appakena averena abyāpajjena viharāmīti.
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Earth is neither distressed nor disgusted with the impure and the pure nor does it gain happiness and gladness therefrom ; so too I 4 abide with an abundant 6 measureless 6 heart without risk and ill will) (cf. A. iv, 374).
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Iti so āyasmā kiṃ paṭijānāti, kāyabhāvanāya sukhindriyapahānaṃ paṭijānāti, cittabhāvanāya somanassindriyapahānaṃ paṭijānāti.
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797. [Demonstration of the Thread.] What is it that the venerable-one claims? He claims abandoning of the [bodily-]pleasure faculty through keeping the body in being [i.e. contemplation of the body as a body] and he claims abandoning of the [mental] joy faculty through keeying cognizance in being [i.e. contemplation of cognizance as cognizance].
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Kāyikā vedanā rāgānusayamanugatānaṃ sukhindriyaṃ paṭikkhipati.
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Bodily [pleasant] feeling is underlain 1 by the underlying tendency to lust and that kind of pleasure faculty he rejects,
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Na hi vedanākkhandhaṃ yā cetasikā sukhavedanā tattha ayaṃ paṭilābhapaccayā uppajjati sukhaṃ somanassaṃ.
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[but] not the [whole] feeling category.2 Any mental pleasant feeling that arises there [does so] with the obtaining [of the concentration attainment] as condition;
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Sotaṃ paṭikkhipati, na hi manosamphassajaṃ vedanaṃ.
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he rejects the joy that is [the mental] pleasure, [but] not [all] feeling born of mind-contact.2
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Tattha catūsu mahābhūtesu rūpakkhandhassa anusayapaṭighapahānaṃ bhaṇati.
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798. Herein, under the four Great Entities 1 he mentions the abandoning of approval 2 and resistance in regard to the form category ;
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Kāme rūpañca tañca asekkhabhūmiyaṃ.
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and the sensual desires as well as the form, and that too in the Adept's plane.
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Kāye kāyānupassanā diṭṭhadhammasukhavihārañca.
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And while the contemplation of the body as a pleasant abiding here and now,3
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Balena ca ussāhena ca sabbaṃ manasi katattānaṃ pahānaṃ medaṃ katālikāya ca purisena ca maṇḍanakajātikena ca, etehi imassa mātāpitusambhūtaṃ paccavekkhaṇaṃ, so kāyena ca kāyānupassanāya ca cittena ca cittānupassanāya ca dve dhamme dhāreti.
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it is through power and through activity, 4 that there is abandoning of all kinds of attention.4 799. With [the similes of] the Grease-Pot 1 and the Man Fond of Ornaments,2 [there is shown] his reviewing of [this body] given its being by a mother and a father. 3 800. With the body and with contemplation of the body, and with cognizance and with contemplation of cognizance, he remembers two ideas:
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Kāyakilesavatthuṃ cittena ca cittasannissaye cittena subhāvitena sattannaṃ ca samāpattīnaṃ viharituṃ paṭijānāti.
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with the body the ground 1 for defilement,1 and with cognizance cognizance's dependence [i.e. the body]. With cognizance well kept in being he claims to abide in the seven attainments.2
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