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Tañca pana vivaṭṭakathaṃ bhagavā desanāsu kusalattā vissaṭṭhakammaṭṭhānaṃ navakammādivasena vikkhittapuggalaṃ anāmasitvā kārakassa satipaṭṭhānavihārino puggalassa vasena ārabhanto neva vedanaṃ attānaṃ samanupassatītiādimāha.
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To explain the ending of the round he does not refer to a distracted person who has dropped his meditation subject because of some new work project, etc.; rather, through his skilfulness in teaching, he undertakes the exposition by way of a practitioner dwelling in the foundations of mindfulness. Thus he says: “When a bhikkhu does not consider feeling as self,” etc.
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Evarūpo hi bhikkhu – "yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre vā santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ.
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Such a bhikkhu does not consider feeling or anything else as self because he has proceeded among all phenomena by means of exploration knowledge in the way described thus: “Whatever material form there is—past,present, or future, internal or external, gross or subtle, [508]inferior or superior, far or near—he defines all material form as impermanent; this is one exploration.
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Dukkhato vavatthapeti, ekaṃ sammasanaṃ.
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He defines it as suffering; this is one exploration.
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Anattato vavatthapeti, ekaṃ sammasana"ntiādinā nayena vuttassa sammasanañāṇassa vasena sabbadhammesu pavattattā neva vedanaṃ attāti samanupassati, na aññaṃ, so evaṃ asamanupassanto na kiñci loke upādiyatīti khandhalokādibhede loke rūpādīsu dhammesu kiñci ekadhammampi attāti vā attaniyanti vā na upādiyati.
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He defines it as non-self; this is one exploration,” (Paþis I 53) etc. (The same for the other four aggregates). Not considering in such a way, “he does not cling toa nything in the world”; that is, among the phenomena such as material form, etc. belonging to the world of the aggregates,etc., he does not cling to even one thing as self or as belonging to self.
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