|
пали |
Aparassa maraṇasamaye kāmāvacaraanavajjakammavasena manussaloke mātukucchivaṇṇasaṅkhātaṃ vā devaloke uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ vā sugatinimittaṃ manodvāre āpāthamāgacchati, tassa duggatinimitte dassitānukkameneva cuticittānantaraṃ paṭisandhicittaṃ uppajjati.
|
| khantibalo |
В случае с другим существом, благодаря непорицаемой камме мира страсти в фокус врат рассудка в момент смерти приходит представление благого удела, другими словами, представление чрева матери в случае мира людей или представление парков развлечений, божественных дворцов, деревьев желаний и прочего в случае божественных миров. Его момент ума (сознание) воссоединения возникает сразу после момента ума (сознание) ухода в том же порядке, что указан для представления дурного удела. |
| Nyanamoli thera |
141.In another’s case, owing to blameless sense-sphere kamma, there comes into focus in the mind door at the time of death the sign of a happy destiny, in other words, the appearance of the mother’s womb24 in the case of the human world or the appearance of pleasure groves, divine palaces, wishing trees, etc., in the case of the divine world. His rebirth-linking consciousness arises next to the death consciousness in the order shown for the sign of an unhappy destiny. |
Comm. NT: 24. The Sammohavinodanī adds more details here: “When hell appears it does so like a metal cauldron; when the human world appears, the mother’s womb appears like a woollen slipper (kambala-yāna—for yāna as footwear or sandals see M-a III 222); when the heavenly world appears, wishing trees, divine palaces and couches, etc., appear.” Vism-mhṭ remarks here:
Saṅkhārapaccayāviññāṇapadavitthārakathāvaṇṇanā
By the words ‘the appearance of the mother's womb,’ etc., only visual appearance is given as the sign of destiny.
Herein, in the first place it would be logical that sound has not been given in the Commentaries as a sign of destiny because it is included in the happy destinies as not-clung-to, but the reason for odour, etc., not having been given, will be inquired into”
This question is in fact dealt with at length at Vism-mhṭ 611, but the arguments are not reproduced here. See note 26 below.