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6. Непривлекательное как предмет медитации Палийский оригинал
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Комментарий к формуле распухшего трупа и прочим Таблица Палийский оригинал |
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| 102.Kasiṇānantaramuddiṭṭhesu pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷavakaṃ, aṭṭhikanti dasasu aviññāṇakāsubhesu bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ. | 1. Now, ten kinds of foulness, [as corpses] without consciousness, were listed next after the kasiṇas thus: the bloated, the livid, the festering, the cut up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm infested, a skeleton (III.105). The bloated: it is bloated (uddhumāta) because bloated by gradual dilation and swelling after (uddhaṃ) the close of life, as a bellows is with wind. What is bloated (uddhumāta) is the same as “the bloated” (uddhumātaka). | |
| Paṭikkūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ. | Or alternatively, what is bloated (uddhumāta) is vile (kucchita) because of repulsiveness, thus it is “the bloated” (uddhumātaka). | |
| Tathārūpassa chavasarīrassetaṃ adhivacanaṃ. | This is a term for a corpse in that particular state. | |
| Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ. | 2. The livid: what has patchy discolouration is called livid (vinīla). What is livid is the same as “the livid” (vinīlaka). | |
| Paṭikkūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. | Or alternatively, what is livid (vinīla) is vile (kucchita) because of repulsiveness, thus it is “the livid” (vinīlaka).1 |
Comm. NT: 1. It is not possible to render such associative and alliterative derivations of meaning into English. They have nothing to do with the hist... Все комментарии (1) |
| Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetamadhivacanaṃ. | This is a term for a corpse that is reddish-coloured in places where flesh is prominent, whitish-coloured in places where pus has collected, but mostly blue-black (nīla), as if draped with blue-black cloth in the blue-black places. | |
| Paribhinnaṭṭhānesu vissandamānaṃ pubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ. | 3.The festering: what is trickling with pus in broken places is festering (vipubba). What is festering is the same as “the festering” (vipubbaka). | |
| Paṭikkūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. | Or alternatively, what is festering (vipubba) is vile (kucchita) because of repulsiveness, thus it is “the festering” (vipubbaka). | |
| Tathārūpassa chavasarīrassetamadhivacanaṃ. | This is a term for a corpse in that particular state. | |
| Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ. | 4.The cut up: what has been opened up2 by cutting it in two is called cut up (vicchidda). What is cut up is the same as “the cut up” (vicchiddaka). |
Comm. NT: 2. Apavārita—“opened up”: not in PED. Все комментарии (1) |
| Paṭikkūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ. | Or alternatively, what is cut up (vicchidda) is vile (kucchita) because of repulsiveness, thus it is “the cut up” (vicchiddaka). | |
| Vemajjhe chinnassa chavasarīrassetamadhivacanaṃ. | This is a term for a corpse cut in the middle. | |
| Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāditanti vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ. | 5.The gnawed: what has been chewed here and there in various ways by dogs, jackals, etc., is what is gnawed (vikkhāyita). What is gnawed is the same as “the gnawed” (vikkhāyitaka). | |
| Paṭikkūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ. | Or alternatively, what is gnawed (vikkhāyita) is vile (kucchita) because of repulsiveness, thus it is “the gnawed” (vikkhāyitaka). | |
| Tathārūpassa chavasarīrassetamadhivacanaṃ. | This is a term for a corpse in that particular state. | |
| Vividhaṃ khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ. | 6.The scattered: what is strewed about (vividhaṃ khittaṃ) is scattered (vikkhittaṃ). What is scattered is the same as “the scattered” (vikkhittaka). | |
| Paṭikkūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ. | Or alternatively, what is scattered (vikkhitta) is vile (kucchita) because of repulsiveness, thus it is “the scattered” (vikkhittaka). | |
| Aññena hatthaṃ aññena pādaṃ aññena sīsanti evaṃ tato tato khittassa chavasarīrassetamadhivacanaṃ. | This is a term for a corpse that is strewed here and there in this way: “Here a hand, there a foot, there the head” (cf. M I 58). | |
| Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ. | 7. The hacked and scattered: it is hacked, and it is scattered in the way just described, thus it is “hacked and scattered” (hata-vikkhittaka). | |
| Kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayena vikkhittassa chavasarīrassetamadhivacanaṃ. | This is a term for a corpse scattered in the way just described after it has been hacked with a knife in a crow’s-foot pattern on every limb. | |
| Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ. | 8. The bleeding: it sprinkles (kirati), scatters, blood (lohita), and it trickles here and there, thus it is “the bleeding” (lohitaka). | |
| Paggharitalohitamakkhitassa chavasarīrassetamadhivacanaṃ. | This is a term for a corpse smeared with trickling blood. | |
| Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ. | 9.The worm-infested: it is maggots that are called worms (puḷuva); it sprinkles worms (puḷuve kirati), thus it is worm-infested (puḷuvaka). | |
| Kimiparipuṇṇassa chavasarīrassetamadhivacanaṃ. | This is a term for a corpse full of maggots. | |
| Aṭṭhiyeva aṭṭhikaṃ. | 10. A skeleton: bone (aṭṭhi) is the same as skeleton (aṭṭhika). | |
| Paṭikkūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ. | Or alternatively, bone (aṭṭhi) is vile (kucchita) because of repulsiveness, thus it is a skeleton (aṭṭhika). | |
| Aṭṭhisaṅkhalikāyapi ekaṭṭhikassapetamadhivacanaṃ. | This is a term both for a single bone and for a framework of bones. | |
| Imāni ca pana uddhumātakādīni nissāya uppannanimittānampi nimittesu paṭiladdhajjhānānampetāneva nāmāni. | 11.These names are also used both for the signs that arise with the bloated, etc., as their support, and for the jhānas obtained in the signs. | |
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Распухший труп как предмет медитации Таблица Палийский оригинал |
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| 103.Tattha uddhumātakasarīre uddhumātakanimittaṃ uppādetvā uddhumātakasaṅkhātaṃ jhānaṃ bhāvetukāmena yoginā pathavīkasiṇe vuttanayeneva vuttappakāraṃ ācariyaṃ upasaṅkamitvā kammaṭṭhānaṃ uggahetabbaṃ. | 12.Herein, when a meditator wants to develop the jhāna called “of the bloated” by arousing the sign of the bloated on a bloated body, he should in the way already described approach a teacher of the kind mentioned under the earth kasiṇa and learn the meditation subject from him. | |
| Tenassa kammaṭṭhānaṃ kathentena asubhanimittatthāya gamanavidhānaṃ, samantā nimittupalakkhaṇaṃ, ekādasavidhena nimittaggāho, gatāgatamaggapaccavekkhaṇanti evaṃ appanāvidhānapariyosānaṃ sabbaṃ kathetabbaṃ. | In explaining the meditation subject to him, the teacher should explain it all, that is, the directions for going with the aim of acquiring the sign of foulness, the characterizing of the surrounding signs, the eleven ways of apprehending the sign, the reviewing of the path gone by and come by, concluding with the directions for absorption. | |
| Tenāpi sabbaṃ sādhukaṃ uggahetvā pubbe vuttappakāraṃ senāsanaṃ upagantvā uddhumātakanimittaṃ pariyesantena vihātabbaṃ. | And when the meditator has learnt it all well, he should go to an abode of the kind already described and live there while seeking the sign of the bloated. | |
| 104.Evaṃ viharantena ca asukasmiṃ nāma gāmadvāre vā aṭavimukhe vā panthe vā pabbatapāde vā rukkhamūle vā susāne vā uddhumātakasarīraṃ nikkhittanti kathentānaṃ vacanaṃ sutvāpi na tāvadeva atitthena pakkhandantena viya gantabbaṃ. | 13.Meanwhile, when he hears people saying that at some village gate or on some road or at some forest’s edge or at the base of some rock or at the root of some tree [180] or on some charnel ground a bloated corpse is lying, he should not go there at once, like one who plunges into a river where there is no ford. | |
| Kasmā? | 14. Why not? | |
| Asubhaṃ hi nāmetaṃ vāḷamigādhiṭṭhitampi amanussādhiṭṭhitampi hoti. | Because this foulness is beset by wild beasts and non-human beings, | |
| Tatrassa jīvitantarāyopi siyā. | and he might risk his life there. | |
| Gamanamaggo vā panettha gāmadvārena vā nahānatitthena vā kedārakoṭiyā vā hoti. | Or perhaps the way to it goes by a village gate or a bathing place or an irrigated field, | |
| Tattha visabhāgarūpaṃ āpāthamāgacchati, tadeva vā sarīraṃ visabhāgaṃ hoti. | and there a visible object of the opposite sex might come into focus. Or perhaps the body is of the opposite sex; | |
| Purisassa hi itthisarīraṃ itthiyā ca purisasarīraṃ visabhāgaṃ, tadetaṃ adhunāmataṃ subhatopi upaṭṭhāti, tenassa brahmacariyantarāyopi siyā. | for a female body is unsuitable for a man, and a male body for a woman. If only recently dead, it may even look beautiful; hence there might be danger to the life of purity. | |
| Sace pana "nayidaṃ mādisassa bhāriya"nti attānaṃ takkayati, evaṃ takkayamānena gantabbaṃ. | But if he judges himself thus, “This is not difficult for one like me,” then he can go there. | |
| 105.Gacchantena ca saṅghattherassa vā aññatarassa vā abhiññātassa bhikkhuno kathetvā gantabbaṃ. | 15.And when he goes, he should do so only after he has spoken to the senior elder of the Community or to some well-known bhikkhu. | |
| Kasmā? | 16. Why? | |
| Sace hissa susāne amanussasīhabyagghādīnaṃ rūpasaddādianiṭṭhārammaṇābhibhūtassa aṅgapaccaṅgāni vā pavedhenti, bhuttaṃ vā na parisaṇṭhāti, añño vā ābādho hoti. | Because if all his limbs are seized with shuddering at the charnel ground, or if his gorge rises when he is confronted with disagreeable objects such as the visible forms and sounds of non-human beings, lions, tigers, etc., or something else afflicts him, | |
| Athassa so vihāre pattacīvaraṃ surakkhitaṃ karissati. | then he whom he told will have his bowl and robe well looked after in the monastery, | |
| Dahare vā sāmaṇere vā pahiṇitvā taṃ bhikkhuṃ paṭijaggissati. | or he will care for him by sending young bhikkhus or novices to him. | |
| Apica susānaṃ nāma nirāsaṅkaṭṭhānanti maññamānā katakammāpi akatakammāpi corā samosaranti. | 17.Besides, robbers may meet there thinking a charnel ground a safe place for them whether or not they have done anything wrong. | |
| Te manussehi anubaddhā bhikkhussa samīpe bhaṇḍakaṃ chaḍḍetvāpi palāyanti. | And when men chase them, they drop their goods near the bhikkhu and run away. | |
| Manussā "sahoḍḍhaṃ coraṃ addasāmā"ti bhikkhuṃ gahetvā viheṭhenti. | Perhaps the men seize the bhikkhu, saying “We have found the thief with the goods,” and bully him. | |
| Athassa so "mā imaṃ viheṭhayittha, mamāyaṃ kathetvā iminā nāma kammena gato"ti te manusse saññāpetvā sotthibhāvaṃ karissati. | Then he whom he told will explain to the men “Do not bully him; he went to do this special work after telling me,” and he will rescue him. | |
| Ayaṃ ānisaṃso kathetvā gamane. | This is the advantage of going only after informing someone. | |
| Tasmā vuttappakārassa bhikkhuno kathetvā asubhanimittadassane sañjātābhilāsena yathānāma khattiyo abhisekaṭṭhānaṃ, yajamāno yaññasālaṃ, adhano vā pana nidhiṭṭhānaṃ pītisomanassajāto gacchati, evaṃ pītisomanassaṃ uppādetvā aṭṭhakathāsu vuttena vidhinā gantabbaṃ. | 18.Therefore he should inform a bhikkhu of the kind described and then set out eager to see the sign, and as happy and joyful as a warrior-noble (khattiya) on his way to the scene of anointing, as one going to offer libations at the hall of sacrifice, or as a pauper on his way to unearth a hidden treasure. And he should go there in the way advised by the Commentaries. | |
| Vuttañhetaṃ – | 19. For this is said: | |
| "Uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. | “One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established, with his sense faculties turned inwards, with his mind not turned outwards, reviewing the path gone by and come by. | |
| Yasmiṃ padese uddhumātakaṃ asubhanimittaṃ nikkhittaṃ hoti, tasmiṃ padese pāsāṇaṃ vā vammikaṃ vā rukkhaṃ vā gacchaṃ vā lataṃ vā sanimittaṃ karoti, sārammaṇaṃ karoti. | In the place where the bloated sign of foulness has been left he notes any stone or termite-mound or tree or bush or creeper there each with its particular sign and in relation to the object. | |
| Sanimittaṃ katvā sārammaṇaṃ katvā uddhumātakaṃ asubhanimittaṃ sabhāvabhāvato upalakkheti, vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopi sandhito vivarato ninnato thalato samantato. | When he has done this, he characterizes the bloated sign of foulness by the fact of its having attained that particular individual essence. (see §84) by its colour, by its mark, by its shape, by its direction, by its location, by its delimitation, by its joints, by its openings, by its concavities, by its convexities, and all round. | |
| So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti. | Then he sees that the sign is properly apprehended, that it is properly remembered, that it is properly defined (as before). | |
| So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā eko adutiyo gacchati upaṭṭhitāya satiyā asammuṭṭhāya antogatehi indriyehi abahigatena mānasena gatāgatamaggaṃ paccavekkhamāno. | 20. “When he has properly apprehended the sign, properly remembered it, properly defined it, he goes alone with no companion, with unremitting mindfulness established, with his sense faculties turned inwards, with his mind not turned outwards, reviewing the path gone by and come by. | |
| So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti. | When he walks, he resolves that his walk is oriented towards it; | |
| Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti. | when he sits, he prepares a seat that is oriented towards it. | |
| "Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti? | 21. “What is the purpose, what is the advantage of characterizing the surrounding signs? | |
| Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā. | Characterizing the surrounding signs has non-delusion for its purpose, it has non-delusion for its advantage. | |
| Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti? | What is the purpose, what is the advantage of apprehending the sign in the [other] eleven ways? | |
| Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso. | Apprehending the sign in the [other] eleven ways has anchoring [the mind] for its purpose, it has anchoring [the mind] for its advantage. | |
| Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti? | What is the purpose, what is the advantage of reviewing the path gone by and come by? | |
| Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā. | Reviewing the path gone by and come by has keeping [the mind] on the track for its purpose, it has keeping [the mind] on the track for its advantage. | |
| "So ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhati 'addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī'ti. | 22.“When he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it, he anchors his mind upon that object: ‘Surely in this way I shall be liberated from ageing and death.’ | |
| So vivicceva kāmehi - pe - paṭhamaṃ jhānaṃ upasampajja viharati. | Quite secluded from sense desires, secluded from unprofitable things he enters upon and dwells in the first jhāna … [seclusion]. | |
| Tassādhigataṃ hoti rūpāvacaraṃ paṭhamaṃ jhānaṃ dibbo ca vihāro bhāvanāmayañca puññakiriyavatthu"nti. | He has arrived at the first jhāna of the fine-material sphere. His is a heavenly abiding and an instance of the meritorious action consisting in [meditative] development.” (Source untraced.) | |
| 106.Tasmā yo cittasaññattatthāya sivathikadassanaṃ gacchati, so ghaṇḍiṃ paharitvā gaṇaṃ sannipātetvāpi gacchatu. | 23.So if he goes to the charnel ground to test his control of mind, let him do so after striking the gong or summoning a chapter. | |
| Kammaṭṭhānasīsena pana gacchantena ekakena adutiyena mūlakammaṭṭhānaṃ avissajjetvā taṃ manasikaronteneva susāne soṇādiparissayavinodanatthaṃ kattaradaṇḍaṃ vā yaṭṭhiṃ vā gahetvā, sūpaṭṭhita bhāvasampādanena asammuṭṭhaṃ satiṃ katvā, manacchaṭṭhānañca indriyānaṃ antogatabhāvasampādanato abahigatamanena hutvā gantabbaṃ. | If he goes there mainly for [developing that] meditation subject, let him go alone with no companion, without renouncing his basic meditation subject and keeping it always in mind, taking a walking stick or a staff to keep off attacks by dogs, etc., ensuring unremitting mindfulness by establishing it well, with his mind not turned outwards because he has ensured that his faculties, of which his mind is the sixth, are turned inwards. | |
| Vihārato nikkhamanteneva asukadisāya asukadvārena nikkhantomhīti dvāraṃ sallakkhetabbaṃ. | 24.As he goes out of the monastery he should note the gate: “I have gone out in such a direction by such a gate.” | |
| Tato yena maggena gacchati, so maggo vavatthapetabbo, ayaṃ maggo pācinadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā vidisābhimukhovāti. | After that he should define the path by which he goes: “This path goes in an easterly direction … westerly … northerly … southerly direction” or “It goes in an intermediate direction”; | |
| Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ ṭhāne dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti. | and “In this place it goes to the left, in this place to the right”; and “In this place there is a stone, in this a termite- mound, in this a tree, in this a bush, in this a creeper.” | |
| Evaṃ gamanamaggaṃ vavatthapentena nimittaṭṭhānaṃ gantabbaṃ. | He should go to the place where the sign is, defining in this way the path by which he goes. | |
| No ca kho paṭivātaṃ. | 25.And he should not approach it upwind; | |
| Paṭivātaṃ gacchantassa hi kuṇapagandho ghānaṃ paharitvā matthaluṅgaṃ vā saṅkhobheyya, āhāraṃ vā chaḍḍāpeyya, vippaṭisāraṃ vā janeyya "īdisaṃ nāma kuṇapaṭṭhānaṃ āgatomhī"ti. | for if he did so and the smell of corpses assailed his nose, his brain3 might get upset, or he might throw up his food, or he might repent his coming, thinking “What a place of corpses I have come to!” |
Comm. NT: 3. This does not imply what we, now, might suppose. See the description of “brain” in VIII.126 and especially VIII.136. What is meant is per... Все комментарии (1) |
| Tasmā paṭivātaṃ vajjetvā anuvātaṃ gantabbaṃ. | So instead of approaching it upwind, he should go downwind. | |
| Sace anuvātamaggena na sakkā hoti gantuṃ, antarā pabbato vā papāto vā pāsāṇo vā vati vā kaṇṭakaṭṭhānaṃ vā udakaṃ vā cikkhallaṃ vā hoti, cīvarakaṇṇena nāsaṃ pidahitvā gantabbaṃ. | If he cannot go by a downwind path—if there is a mountain or a ravine or a rock or a fence or a patch of thorns or water or a bog in the way—then he should go stopping his nose with the corner of his robe. | |
| Idamassa gamanavattaṃ. | These are the duties in going. | |
| 107.Evaṃ gatena pana na tāva asubhanimittaṃ oloketabbaṃ. | 26.When he has gone there in this way, he should not at once look at the sign of foulness; | |
| Disā vavatthapetabbā. | he should make sure of the direction. | |
| Ekasmiṃ hi disābhāge ṭhitassa ārammaṇañca na vibhūtaṃ hutvā khāyati, cittañca na kammaniyaṃ hoti. | For perhaps if he stands in a certain direction, the object does not appear clearly to him and his mind is not wieldy. | |
| Tasmā taṃ vajjetvā yattha ṭhitassa ārammaṇañca vibhūtaṃ hutvā khāyati, cittañca kammaniyaṃ hoti, tattha ṭhātabbaṃ. | So rather than there he should stand where the object appears clearly and his mind is wieldy. | |
| Paṭivātānuvātañca pahātabbaṃ. | And he should avoid standing to leeward or to windward of it. | |
| Paṭivāte ṭhitassa hi kuṇapagandhena ubbāḷhassa cittaṃ vidhāvati. | For if he stands to leeward he is bothered by the corpse smell and his mind strays; | |
| Anuvāte ṭhitassa sace tattha adhivatthā amanussā honti, te kujjhitvā anatthaṃ karonti. | and if he stands to windward and non-human beings are dwelling there, they may get annoyed and do him a mischief. | |
| Tasmā īsakaṃ ukkamma nātianuvāte ṭhātabbaṃ. | So he should move round a little and not stand too much to windward. | |
| Evaṃ tiṭṭhamānenāpi nātidūre nāccāsanne nānupādaṃ nānusīsaṃ ṭhātabbaṃ. | 27.Then he should stand not too far off or too near, or too much towards the feet or the head. | |
| Atidūre ṭhitassa hi ārammaṇaṃ avibhūtaṃ hoti. | For if he stands too far off, the object is not clear to him, | |
| Accāsanne bhayamuppajjati. | and if he stands too near, he may get frightened. | |
| Anupādaṃ vā anusīsaṃ vā ṭhitassa sabbaṃ asubhaṃ samaṃ na paññāyati. | If he stands too much towards the feet or the head, not all the foulness becomes manifest to him equally. | |
| Tasmā nātidūre nāccāsanne olokentassa phāsukaṭṭhāne sarīravemajjhabhāge ṭhātabbaṃ. | So he should stand not too far off or too near, opposite the middle of the body, in a place convenient for him to look at it. | |
| 108.Evaṃ ṭhitena "tasmiṃ padese pāsāṇaṃ vā - pe - lataṃ vā sanimittaṃ karotī"ti evaṃ vuttāni samantā nimittāni upalakkhetabbāni. | 28.Then he should characterize the surrounding signs in the way stated thus: “In the place where the bloated sign of foulness has been left he notes any stone … or creeper there with its sign” (§19). | |
| Tatridaṃ upalakkhaṇavidhānaṃ, sace tassa nimittassa samantā cakkhupathe pāsāṇo hoti, so "ayaṃ pāsāṇo ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā"ti vavatthapetabbo. | 29. These are the directions for characterizing them. If there is a rock in the eye’s focus near the sign, he should define it in this way: “This rock is high or low, small or large, brown or black or white, long or round,” | |
| Tato "imasmiṃ nāma okāse ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇo"ti sallakkhetabbaṃ. | after which he should observe [the relative positions] thus: “In this place, this is a rock, this is the sign of foulness; this is the sign of foulness, this is a rock.” | |
| Sace vammiko hoti, sopi "ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā"ti vavatthapetabbo. | 30.If there is a termite-mound, he should define it in this way: “This is high or low, small or large, brown or black or white, long or round,” | |
| Tato "imasmiṃ nāma okāse ayaṃ vammiko idaṃ asubhanimitta"nti sallakkhetabbaṃ. | after which he should observe [the relative positions] thus: “In this place, this is a termite- mound, this is the sign of foulness.” | |
| Sace rukkho hoti, sopi "assattho vā nigrodho vā kacchako vā kapītano vā ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā"ti vavatthapetabbo. | 31.If there is a tree, he should define it in this way: “This is a pipal fig tree or a banyan fig tree or a kacchaka fig tree or a kapittha fig tree; it is tall or short, small or large, black or white,” | |
| Tato "imasmiṃ nāma okāse ayaṃ rukkho idaṃ asubhanimitta"nti sallakkhetabbaṃ. | after which he should observe [the relative positions] thus: “In this place, this is a tree, this is the sign of foulness.” | |
| Sace gaccho hoti, sopi "sindivā karamando vā kaṇavīro vā kuraṇḍako vā ucco vā nīco vā khuddako vā mahanto vā"ti vavatthapetabbo. | 32.If there is a bush, he should define it in this way: “This is a sindi bush or a karamanda bush or a kaṇavīra bush or a koraṇḍaka bush; it is tall or short, small or large,” | |
| Tato "imasmiṃ nāma okāse ayaṃ gaccho idaṃ asubhanimitta"nti sallakkhetabbaṃ. | after which he should observe [the relative positions] thus: “In this place, this is a bush, this is the sign of foulness.” | |
| Sace latā hoti, sāpi "lābu vā kumbhaṇḍī vā sāmā vā kāḷavalli vā pūtilatā vā"ti vavatthapetabbā. | 33.If there is a creeper, he should define it in this way: “This is a pumpkin creeper or a gourd creeper or a brown creeper or a black creeper or a stinking creeper,” | |
| Tato "imasmiṃ nāma okāse ayaṃ latā idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ latā"ti sallakkhetabbaṃ. | after which he should observe [the relative positions] thus: “In this place, this is a creeper, this is the sign of foulness; this is the sign of foulness, this is a creeper.” | |
| 109.Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ. | 34. Also with its particular sign and in relation to the object was said (§19); but that is included by what has just been said; | |
| Punappunaṃ vavatthapento hi sanimittaṃ karoti nāma. | for he “characterizes it with its particular sign” when he defines it again and again, | |
| Ayaṃ pāsāṇo idaṃ asubhanimittaṃ, idaṃ asubhanimittaṃ ayaṃ pāsāṇoti evaṃ dve dve samāsetvā samāsetvā vavatthapento sārammaṇaṃ karoti nāma. | and he “characterizes it in relation to the object” when he defines it by combining it each time in pairs thus: “This is a rock, this is the sign of foulness; this is the sign of foulness, this is a rock.” | |
| Evaṃ sanimittaṃ sārammaṇañca katvā pana sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ. | 35. Having done this, again he should bring to mind the fact that it has an individual essence, its own state of being bloated, which is not common to anything else, since it was said that he defines4 it by the fact of its having attained that particular individual essence. |
Comm. NT: 4. Reference back to §19 requires sabhāvato upalakkhati rather than sabhāvato vavaṭṭhāpeti, but so the readings have it. Все комментарии (1) |
| Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho. | The meaning is that it should be defined according to individual essence, according to its own nature, as “the inflated,5 the bloated.” |
Comm. NT: 5. Vaṇita—“inflated”: glossed by Vism-mhṭ with sūna (swollen). Not in PED in this sense. Все комментарии (1) |
| 110.Evaṃ vavatthapetvā vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopīti chabbidhena nimittaṃ gahetabbaṃ. | Having defined it in this way, he should apprehend the sign in the following six ways, that is to say, (1) by its colour, (2) by its mark, (3) by its shape, (4) by its direction, (5) by its location, (6) by its delimitation. | |
| Kathaṃ? | How? | |
| Tena hi yoginā idaṃ sarīraṃ kāḷassa vā odātassa vā maṅguracchavino vāti vaṇṇato vavatthapetabbaṃ. | 36.(1) The meditator should define it by its colour thus: “This is the body of one who is black or white or yellow-skinned.” | |
| Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā paṭhamavaye vā majjhimavaye vā pacchimavaye vā ṭhitassa idaṃ sarīranti vavatthapetabbaṃ. | 37.(2) Instead of defining it by the female mark or the male mark, he should define it by its mark thus: “This is the body of one who was in the first phase of life, in the middle phase, in the last phase.” | |
| Saṇṭhānato uddhumātakassa saṇṭhānavaseneva idamassa sīsasaṇṭhānaṃ, idaṃ gīvāsaṇṭhānaṃ, idaṃ hatthasaṇṭhānaṃ, idaṃ udarasaṇṭhānaṃ, idaṃ nābhisaṇṭhānaṃ, idaṃ kaṭisaṇṭhānaṃ, idaṃ ūrusaṇṭhānaṃ, idaṃ jaṅghāsaṇṭhānaṃ, idaṃ pādasaṇṭhānanti vavatthapetabbaṃ. | 38.(3) By its shape: he should define it only by the shape of the bloated thus: “This is the shape of its head, this is the shape of its neck, this is the shape of its hand, this is the shape of its chest, this is the shape of its belly, this is the shape of its navel, this is the shape of its hips, this is the shape of its thigh, this is the shape of its calf, this is the shape of its foot.” | |
| Disato pana imasmiṃ sarīre dve disā nābhiyā adho heṭṭhimadisā uddhaṃ uparimadisāti vavatthapetabbaṃ. | 39.(4) He should define it by its direction thus: “There are two directions in this body, that is, down from the navel as the lower direction, and up from it as the upper direction.” | |
| Atha vā ahaṃ imissā disāya ṭhito asubhanimittaṃ imissāti vavatthapetabbaṃ. | Or alternatively, he can define it thus: “I am standing in this direction; the sign of foulness is in that direction.” | |
| Okāsato pana imasmiṃ nāma okāse hatthā, imasmiṃ pādā, imasmiṃ sīsaṃ, imasmiṃ majjhimakāyo ṭhitoti vavatthapetabbaṃ. | 40.(5) He should define it by its location thus: “The hand is in this location, the foot in this, the head in this, the middle of the body in this.” | |
| Atha vā ahaṃ imasmiṃ okāse ṭhito asubhanimittaṃ imasminti vavatthapetabbaṃ. | Or alternatively, he can define it thus: “I am in this location; the sign of foulness is in that.” | |
| Paricchedato idaṃ sarīraṃ adho pādatalena upari kesamatthakena tiriyaṃ tacena paricchinnaṃ, yathāparicchinne ca ṭhāne dvattiṃsakuṇapabharitamevāti vavatthapetabbaṃ. | 41. (6) He should define it by its delimitation thus: “This body is delimited below by the soles of the feet, above by the tips of the hair, all round by the skin; the space so delimited is filled up with thirty-two pieces of corpse.” | |
| Atha vā ayamassa hatthaparicchedo, ayaṃ pādaparicchedo, ayaṃ sīsaparicchedo, ayaṃ majjhimakāyaparicchedoti vavatthapetabbaṃ. | Or alternatively, he can define it thus: “This is the delimitation of its hand, this is the delimitation of its foot, this is the delimitation of its head, this is the delimitation of the middle part of its body.” | |
| Yattakaṃ vā pana ṭhānaṃ gaṇhati, tattakameva idaṃ īdisaṃ uddhumātakanti paricchinditabbaṃ. | Or alternatively, he can delimit as much of it as he has apprehended thus: “Just this much of the bloated is like this.” | |
| Purisassa pana itthisarīraṃ itthiyā vā purisasarīraṃ na vaṭṭati. | 42. However, a female body is not appropriate for a man or a male one for a woman; | |
| Visabhāge sarīre ārammaṇaṃ na upaṭṭhāti, vipphandanasseva paccayo hoti. | for the object, [namely, the repulsive aspect], does not make its appearance in a body of the opposite sex, which merely becomes a condition for the wrong kind of excitement.6 |
Comm. NT: 6. Vipphandana—“wrong kind of excitement”: Vism-mhṭ says here
Phandati and vipphandati are both given only such meanings as “to th... Все комментарии (1) |
| "Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī"ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ. | To quote the Majjhima Commentary: “Even when decaying,7 a woman invades a man’s mind and stays there.” |
Comm. NT: 7. The Harvard text has ugghāṭita, but Vism-mhṭ (p. 170) reads “ugghāṇitā (not in PED) pī-tī uddhumātakabhāvappattā pi sabbaso kuthita-sarī... Все комментарии (1) |
| Tasmā sabhāgasarīreyeva evaṃ chabbidhena nimittaṃ gaṇhitabbaṃ. | That is why the sign should be apprehended in the six ways only in a body of the same sex. | |
| 111.Yo pana purimabuddhānaṃ santike āsevitakammaṭṭhāno parihatadhutaṅgo parimadditamahābhūto pariggahitasaṅkhāro vavatthāpitanāmarūpo ugghāṭitasattasañño katasamaṇadhammo vāsitavāsano bhāvitabhāvano sabījo ñāṇuttaro appakileso kulaputto, tassa olokitolokitaṭṭhāneyeva paṭibhāganimittaṃ upaṭṭhāti. | 43. But when a clansman has cultivated the meditation subject under former Enlightened Ones, kept the ascetic practices, threshed out the great primary elements, discerned formations, defined mentality-materiality, eliminated the perception of a being, done the ascetic’s duties, lived the moral life, and developed the development, when he contains the seed [of turning away from formations], and has mature knowledge and little defilement, then the counterpart sign appears to him in the place while he keeps looking. | |
| No ce evaṃ upaṭṭhāti, athevaṃ chabbidhena nimittaṃ gaṇhato upaṭṭhāti. | If it does not appear in that way, then it appears to him as he is apprehending the sign in the six ways. | |
| Yassa pana evampi na upaṭṭhāti, tena sandhito vivarato ninnato thalato samantatoti punapi pañcavidhena nimittaṃ gahetabbaṃ. | 44.But if it does not appear to him even then, he should apprehend the sign again in five more ways: (7) by its joints, (8) by its openings, (9) by its concavities, (10) by its convexities, and (11) all round. | |
| 112.Tattha sandhitoti asītisatasandhito. | 45.Herein, (7) by its joints is [properly] by its hundred and eighty joints. | |
| Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati. | But how can he define the hundred and eighty joints in the bloated? | |
| Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī, tayo dakkhiṇapādasandhī, tayo vāmapādasandhī, eko gīvasandhi, eko kaṭisandhīti evaṃ cuddasamahāsandhivasena sandhito vavatthapetabbaṃ. | Consequently he can define it by its fourteen major joints thus: Three joints in the right arm, three in the left arm, three in the right leg, three in the left leg, one neck joint, one waist joint. | |
| Vivaratoti vivaraṃ nāma hatthantaraṃ pādantaraṃ udarantaraṃ kaṇṇantaranti evaṃ vivarato vavatthapetabbaṃ. | 46.(8) By its openings: an “opening” is the hollow between the arm [and the side], the hollow between the legs, the hollow of the stomach, the hollow of the ear. He should define it by its openings in this way. | |
| Akkhīnampi nimmīlitabhāvo vā ummīlitabhāvo vā mukhassa ca pihitabhāvo vā vivaṭabhāvo vā vavatthapetabbo. | Or alternatively, the opened or closed state of the eyes and the opened or closed state of the mouth can be defined. | |
| Ninnatoti yaṃ sarīre ninnaṭṭhānaṃ akkhikūpo vā antomukhaṃ vā galavāṭako vā, taṃ vavatthapetabbaṃ. | 47.(9) By its concavities: he should define any concave place on the body such as the eye sockets or the inside of the mouth or the base of the neck. | |
| Atha vā ahaṃ ninne ṭhito sarīraṃ unnateti vavatthapetabbaṃ. | Or he can define it thus: “I am standing in a concave place, the body is in a convex place.” | |
| Thalatoti yaṃ sarīre unnataṭṭhānaṃ jaṇṇukaṃ vā uro vā nalāṭaṃ vā, taṃ vavatthapetabbaṃ. | 48.(10) By its convexities: he should define any raised place on the body such as the knee or the chest or the forehead. | |
| Atha vā ahaṃ thale ṭhito sarīraṃ ninneti vavatthapetabbaṃ. | Or he can define it thus: “I am standing in a convex place, the body is in a concave place.” | |
| Samantatoti sabbaṃ sarīraṃ samantato vavatthapetabbaṃ. | 49. (11) All round: the whole body should be defined all round. | |
| Sakalasarīre ñāṇaṃ cāretvā yaṃ ṭhānaṃ vibhūtaṃ hutvā upaṭṭhāti, tattha "uddhumātakaṃ uddhumātaka"nti cittaṃ ṭhapetabbaṃ. | After working over the whole body with knowledge, he should establish his mind thus, “The bloated, the bloated,” upon any part that appears clearly to him. | |
| Sace evampi na upaṭṭhāti, udarapariyosānaṃ atirekaṃ uddhumātakaṃ hoti, tattha "uddhumātakaṃ uddhumātaka"nti cittaṃ ṭhapetabbaṃ. | If it has not appeared even yet, and if there is special intensity of the bloatedness in the belly,8 he should establish his mind thus, “The bloated, the bloated,” on that. |
Comm. NT: 8. “Udara-pariyosānaṃ uparisarīram” (Vism-mhṭ 172). Pariyosāna here means “intensity” though normally it means “end”; but see PED pariyosita... Все комментарии (1) |
| 113.Idāni "so taṃ nimittaṃ suggahitaṃ karotī"tiādīsu ayaṃ vinicchayakathā – | 50. Now, as to the words, he sees that the sign is properly apprehended, etc., the explanation is this. | |
| Tena yoginā tasmiṃ sarīre yathāvuttanimittaggāhavasena suṭṭhu nimittaṃ gaṇhitabbaṃ. | The meditator should apprehend the sign thoroughly in that body in the way of apprehending the sign already described. | |
| Satiṃ sūpaṭṭhitaṃ katvā āvajjitabbaṃ. | He should advert to it with well-established mindfulness. | |
| Evaṃ punappunaṃ karontena sādhukaṃ upadhāretabbañceva vavatthapetabbañca. | He should see that it is properly remembered, properly defined, by doing that again and again. | |
| Sarīrato nātidūre nāccāsanne padese ṭhitena vā nisinnena vā cakkhuṃ ummīletvā oloketvā nimittaṃ gaṇhitabbaṃ. | Standing in a place not too far from and not too near to the body, he should open his eyes, look and apprehend the sign. | |
| "Uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla"nti satakkhattuṃ sahassakkhattuṃ ummīletvā oloketabbaṃ, nimmīletvā āvajjitabbaṃ. | He should open his eyes and look a hundred times, a thousand times, [thinking], “Repulsiveness of the bloated, repulsiveness of the bloated,” and he should close his eyes and advert to it. | |
| Evaṃ punappunaṃ karontassa uggahanimittaṃ suggahitaṃ hoti. | 51. As he does so again and again, the learning sign becomes properly apprehended by him. | |
| Kadā suggahitaṃ hoti? | When is it properly apprehended? | |
| Yadā ummīletvā olokentassa nimmīletvā āvajjentassa ca ekasadisaṃ hutvā āpāthamāgacchati, tadā suggahitaṃ nāma hoti. | When it comes into focus alike whether he opens his eyes and looks or closes his eyes and adverts, then it is called properly apprehended. | |
| So taṃ nimittaṃ evaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā sace tattheva bhāvanāpariyosānaṃ pattuṃ na sakkoti, athānena āgamanakāle vuttanayeneva ekakena adutiyena tadeva kammaṭṭhānaṃ manasikarontena sūpaṭṭhitaṃ satiṃ katvā antogatehi indriyehi abahigatena mānasena attano senāsanameva gantabbaṃ. | 52.When he has thus properly apprehended the sign, properly remembered it, and properly defined it, then if he is unable to conclude his development on the spot, he can go to his own lodging, alone, in the same way as described of his coming, with no companion, keeping that same meditation subject in mind, with mindfulness well established, and with his mind not turned outwards owing to his faculties being turned inwards. | |
| Susānā nikkhamanteneva ca āgamanamaggo vavatthapetabbo, yena maggena nikkhantosmi, ayaṃ maggo pācīnadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā gacchati, vidisābhimukho vā gacchati. | 53.As he leaves the charnel ground he should define the path he comes back by thus: “The path by which I have left goes in an easterly direction, westerly … northerly … southerly direction,” or “It goes in an intermediate direction”; | |
| Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ dakkhiṇato, imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti evaṃ āgamanamaggaṃ vavatthapetvā āgatena caṅkamantenāpi tabbhāgiyova caṅkamo adhiṭṭhātabbo, asubhanimittadisābhimukhe bhūmippadese caṅkamitabbanti attho. | or “In this place it goes to the left, in this place to the right”; and “In this place there is a stone, in this a termite-mound, in this a tree, in this a bush, in this a creeper.” 54.When he has defined the path he has come back by and when, once back, he is walking up and down, he should see that his walk is oriented towards it too; the meaning is that he should walk up and down on a piece of ground that faces in the direction of the sign of foulness. | |
| Nisīdantena āsanampi tabbhāgiyameva paññapetabbaṃ. | And when he sits, he should prepare a seat oriented towards it too. | |
| Sace pana tassaṃ disāyaṃ sobbho vā papāto vā rukkho vā vati vā kalalaṃ vā hoti, na sakkā taṃdisābhimukhe bhūmippadese caṅkamituṃ, āsanampi anokāsattā na sakkā paññapetuṃ. | 55. But if there is a bog or a ravine or a tree or a fence or a swamp in that direction, if he cannot walk up and down on a piece of ground facing in that direction, if he cannot prepare his seat thus because there is no room for it, | |
| Taṃ disaṃ anapalokentenāpi okāsānurūpe ṭhāne caṅkamitabbañceva nisīditabbañca. | then he can both walk up and down and sit in a place where there is room, even though it does not face that way; | |
| Cittaṃ pana taṃdisābhimukhaṃyeva kātabbaṃ. | but he should turn his mind in that direction. | |
| 114.Idāni "samantā nimittupalakkhaṇā kimatthiyā"tiādipañhānaṃ "asammohatthā"tiādivissajjane ayaṃ adhippāyo. | 56.Now, as to the questions beginning with what is the purpose … characterizing the surrounding signs? | |
| Yassa hi avelāyaṃ uddhumātakanimittaṭṭhānaṃ gantvā samantā nimittupalakkhaṇaṃ katvā nimittaggahaṇatthaṃ cakkhuṃ ummīletvā olokentasseva taṃ matasarīraṃ uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya ca hutvā upaṭṭhāti, so taṃ bībhacchaṃ bheravārammaṇaṃ disvā vikkhittacitto ummattako viya hoti, bhayaṃ chambhitattaṃ lomahaṃsaṃ pāpuṇāti. | The intention of the answer that begins with the words, has non-delusion for its purpose, is this: If someone goes at the wrong time to the place where the sign of the bloated is, and opens his eyes for the purpose of apprehending the sign by characterizing the surrounding signs, then as soon as he looks the dead body appears as if it were standing up and threatening9 and pursuing him, and when he sees the hideous and fearful object, his mind reels, he is like one demented, gripped by panic, fear and terror, and his hair stands on end. |
Comm. NT: 9. There is no sense of ajjhottharati given in PED that fits here. Cf. I.56. Все комментарии (1) |
| Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi. | For among the thirty-eight meditation subjects expounded in the texts no object is so frightening as this one. | |
| Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti. | There are some who lose jhāna in this meditation subject. | |
| Kasmā? | Why? | |
| Atibheravattā kammaṭṭhānassa. | Because it is so frightening. | |
| Tasmā tena yoginā santhambhetvā satiṃ sūpaṭṭhitaṃ katvā matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi. | 57. So the meditator must stand firm. Establishing his mindfulness well, he should remove his fears in this way: “No dead body gets up and pursues one. | |
| Sace hi so "etassa samīpe ṭhito pāsāṇo vā latā vā āgaccheyya, sarīrampi āgaccheyya. | If that stone or that creeper close to it were to come, the body might come too; | |
| Yathā pana so pāsāṇo vā latā vā nāgacchati, evaṃ sarīrampi nāgacchati. | but since that stone or that creeper does not come, the body will not come either. | |
| Ayaṃ pana tuyhaṃ upaṭṭhānākāro saññajo saññāsambhavo, kammaṭṭhānaṃ te ajja upaṭṭhitaṃ, mā bhāyi bhikkhū"ti tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ. | Its appearance to you in this way is born: of your perception, created by your perception. Today your meditation subject has appeared to you. Do not be afraid, bhikkhu.” He should laugh it off and direct his mind to the sign. | |
| Evaṃ visesamadhigacchati. | In that way he will arrive at distinction. | |
| Idametaṃ sandhāya vuttaṃ "samantā nimittupalakkhaṇā asammohatthā"ti. | The words “Characterizing the surrounding signs has non-delusion for its purpose” are said on this account. | |
| Ekādasavidhena pana nimittaggāhaṃ sampādento kammaṭṭhānaṃ upanibandhati. | 58.To succeed in apprehending the sign in the eleven ways is to anchor the meditation subject. | |
| Tassa hi cakkhūni ummīletvā olokanapaccayā uggahanimittaṃ uppajjati. | For the opening of his eyes and looking conditions the arising of the learning sign; | |
| Tasmiṃ mānasaṃ cārentassa paṭibhāganimittaṃ uppajjati. | and as he exercises his mind on that the counterpart sign arises; | |
| Tattha mānasaṃ cārento appanaṃ pāpuṇāti. | and as he exercises his mind on that he reaches absorption. | |
| Appanāyaṃ ṭhatvā vipassanaṃ vaḍḍhento arahattaṃ sacchikaroti. | When he is sure of absorption, he works up insight and realizes Arahantship. | |
| Tena vuttaṃ "ekādasavidhena nimittaggāho upanibandhanattho"ti. | Hence it was said: apprehending the sign in the [other] eleven ways has anchoring [the mind] for its purpose. | |
| 115.Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthāti ettha pana yā gatamaggassa ca āgatamaggassa ca paccavekkhaṇā vuttā, sā kammaṭṭhānavīthiyā sampaṭipādanatthāti attho. | 59.The reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose: the meaning is that the reviewing of the path gone by and of the path come back by mentioned is for the purpose of keeping properly to the track of the meditation subject. | |
| Sace hi imaṃ bhikkhuṃ kammaṭṭhānaṃ gahetvā āgacchantaṃ antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti, pañhaṃ vā pucchanti, paṭisanthāraṃ vā karonti, ahaṃ kammaṭṭhānikoti tuṇhībhūtena gantuṃ na vaṭṭati. | 60.For if this bhikkhu is going along with his meditation subject and people on the way ask him about the day, “What is today, venerable sir? ” or they ask him some question [about Dhamma], or they welcome him, he ought not to go on in silence, thinking “I have a meditation subject.” | |
| Divaso kathetabbo, pañho vissajjetabbo. | The day must be told, the question must be answered, | |
| Sace na jānāti, na jānāmīti vattabbaṃ. | even by saying “I do not know” if he does not know, | |
| Dhammiko paṭisanthāro kātabbo. | a legitimate welcome must be responded to. | |
| Tassevaṃ karontassa uggahitaṃ taruṇanimittaṃ nassati. | As he does so, the newly acquired sign vanishes. | |
| Tasmiṃ nassantepi divasaṃ puṭṭhena kathetabbameva. | But even if it does vanish, he should still tell the day when asked; | |
| Pañhaṃ ajānantena na jānāmīti vattabbaṃ. | if he does not know the answer to the question, he should still say “I do not know,” | |
| Jānantena ekadesena kathetumpi vaṭṭati, paṭisanthāropi kātabbo. | and if he does know it, he should explain it surely;10 and he must respond to a welcome. |
Comm. NT: 10. Reading ekaṃsena (surely) with Harvard text rather than ekadesena (partly). Все комментарии (1) |
| Āgantukaṃ pana bhikkhuṃ disvā āgantukapaṭisanthāro kātabbova. | Also reception of visitors must be attended to on seeing a visiting bhikkhu, | |
| Avasesānipi cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni sabbāni khandhakavattāni pūretabbāneva. | and all the remaining duties in the Khandhakas must be carried out too, that is, the duties of the shrine terrace, the duties of the Bodhi-tree terrace, the duties of the Uposatha house, the duties of the refectory and the bath house, and those to the teacher, the preceptor, visitors, departing bhikkhus, and the rest. | |
| Tassa tāni pūrentassāpi taṃ taruṇanimittaṃ nassati, puna gantvā nimittaṃ gaṇhissāmīti gantukāmassāpi amanussehi vā vāḷamigehi vā adhiṭṭhitattā susānampi gantuṃ na sakkā hoti, nimittaṃ vā antaradhāyati. | 61.And the newly acquired sign vanishes while he is carrying out these too. When he wants to go again, thinking “I shall go and take up the sign,” he finds he cannot go to the charnel ground because it has been invaded by non-human beings or by wild beasts, or the sign has disappeared. | |
| Uddhumātakaṃ hi ekameva vā dve vā divase ṭhatvā vinīlakādibhāvaṃ gacchati. | For a bloated corpse only lasts one or two days and then turns into a livid corpse. | |
| Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi. | Of all the meditation subjects there is none so hard to come by as this. | |
| Tasmā evaṃ naṭṭhe nimitte tena bhikkhunā rattiṭṭhāne vā divāṭhāne vā nisīditvā ahaṃ iminā nāma dvārena vihārā nikkhamitvā asukadisābhimukhaṃ maggaṃ paṭipajjitvā asukasmiṃ nāma ṭhāne vāmaṃ gaṇhi, asukasmiṃ dakkhiṇaṃ. | 62.So when the sign has vanished in this way, the bhikkhu should sit down in his night quarters or in his day quarters and first of all review the path gone by and come by up to the place where he is actually sitting cross-legged, doing it in this way: “I went out of the monastery by this gate, I took a path leading in such and such a direction, I turned left at such and such a place, I turned right at such and such a place, | |
| Tassa asukasmiṃ ṭhāne pāsāṇo, asukasmiṃ vammikarukkhagacchalatānamaññataraṃ. | in one part of it there was a stone, in another a termite-mound or a tree or a bush or a creeper; | |
| Sohaṃ tena maggena gantvā asukasmiṃ nāma ṭhāne asubhaṃ addasaṃ. | having gone by that path, I saw the foulness in such and such a place, | |
| Tattha asukadisābhimukho ṭhatvā evañcevañca samantā nimittāni sallakkhetvā evaṃ asubhanimittaṃ uggahetvā asukadisāya susānato nikkhamitvā evarūpena nāma maggena idañcidañca karonto āgantvā idha nisinnoti evaṃ yāva pallaṅkaṃ ābhujitvā nisinnaṭṭhānaṃ, tāva gatāgatamaggo paccavekkhitabbo. | I stood there facing in such and such a direction and observed such and such surrounding signs, I apprehended the sign of foulness in this way; I left the charnel ground in such and such a direction, I came back by such and such a path doing this and this, and I am now sitting here.” | |
| Tassevaṃ paccavekkhato taṃ nimittaṃ pākaṭaṃ hoti, purato nikkhittaṃ viya upaṭṭhāti. | 63. As he reviews it in this way, the sign becomes evident and appears as if placed in front of him; | |
| Kammaṭṭhānaṃ purimākāreneva vīthiṃ paṭipajjati. | the meditation subject rides in its track as it did before. | |
| Tena vuttaṃ "gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā"ti. | Hence it was said: the reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose. | |
| 116.Idāni ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno tasmiṃ ārammaṇe cittaṃ upanibandhatīti ettha uddhumātakapaṭikkūle mānasaṃ cāretvā jhānaṃ nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhento "addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī"ti evaṃ ānisaṃsadassāvinā bhavitabbaṃ. | 64.Now, as to the words, when he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it, he anchors the mind on that object: here, having gained jhāna by exercising his mind on the repulsiveness in the bloated, he should increase insight with the jhāna as its proximate cause, and then he should see the advantages in this way: “Surely in this way I shall be liberated from ageing and death.” | |
| Yathā pana duggato puriso mahagghaṃ maṇiratanaṃ labhitvā dullabhaṃ vata me laddhanti tasmiṃ ratanasaññī hutvā gāravaṃ janetvā vipulena pemena sampiyāyamāno taṃ rakkheyya, evameva "dullabhaṃ me idaṃ kammaṭṭhānaṃ laddhaṃ duggatassa mahagghamaṇiratanasadisaṃ. | 65.Just as a pauper who acquired a treasure of gems would guard and love it with great affection, feeling reverence for it as one who appreciates the value of it, “I have got what is hard indeed to get! ” so too [this bhikkhu] “I have got this meditation subject, which is indeed as hard to get as a very valuable treasure is for a pauper to get. | |
| Catudhātukammaṭṭhāniko hi attano cattāro mahābhūte pariggaṇhāti, ānāpānakammaṭṭhāniko attano nāsikavātaṃ pariggaṇhāti, kasiṇakammaṭṭhāniko kasiṇaṃ katvā yathāsukhaṃ bhāveti, evaṃ itarāni kammaṭṭhānāni sulabhāni. | For one whose meditation subject is the four elements discerns the four primary elements in himself, one whose meditation subject is breathing discerns the wind in his own nostrils, and one whose meditation subject is a kasiṇa makes a kasiṇa and develops it at his ease, so these other meditation subjects are easily got. | |
| 'Idaṃ pana ekameva vā dve vā divase tiṭṭhati, tato paraṃ vinīlakādibhāvaṃ pāpuṇātī'ti natthi ito dullabhatara"nti tasmiṃ ratanasaññinā hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamānena taṃ nimittaṃ rakkhitabbaṃ. | But this one lasts only one, or two days, after which it turns into a livid corpse. There is none harder to get than this one.” - (thus) should guard the sign, loving it and feeling reverence for it as one who appreciates the value of it. | |
| Rattiṭṭhāne ca divāṭhāne ca "uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla"nti tattha punappunaṃ cittaṃ upanibandhitabbaṃ. | In his night quarters and in his day quarters he should keep his mind anchored there thus, “Repulsiveness of the bloated, repulsiveness of the bloated.” | |
| Punappunaṃ taṃ nimittaṃ āvajjitabbaṃ, manasikātabbaṃ. | And he should advert to the sign, bring it to mind | |
| Takkāhataṃ vitakkāhataṃ kātabbaṃ. | and strike at it with thought and applied thought over and over again. | |
| 117.Tassevaṃ karoto paṭibhāganimittaṃ uppajjati. | 66.As he does so, the counterpart sign arises. | |
| Tatridaṃ nimittadvayassa nānākaraṇaṃ, uggahanimittaṃ virūpaṃ bībhacchaṃ bheravadassanaṃ hutvā upaṭṭhāti. | Here is the difference between the two signs. The learning sign appears as a hideous, dreadful and frightening sight; | |
| Paṭibhāganimittaṃ pana yāvadatthaṃ bhuñjitvā nipanno thūlaṅgapaccaṅgapuriso viya. | but the counterpart sign appears like a man with big limbs lying down after eating his fill. | |
| Tassa paṭibhāganimittapaṭilābhasamakālameva bahiddhā kāmānaṃ amanasikārā vikkhambhanavasena kāmacchando pahīyati. | 67. Simultaneously with his acquiring the counterpart sign, his lust is abandoned by suppression owing to his giving no attention externally to sense desires [as object]. | |
| Anunayappahāneneva cassa lohitappahānena pubbo viya byāpādopi pahīyati. | And owing to his abandoning of approval, ill will is abandoned too, as pus is with the abandoning of blood. | |
| Tathā āraddhavīriyatāya thinamiddhaṃ, avippaṭisārakarasantadhammānuyogavasena uddhaccakukkuccaṃ, adhigatavisesassa paccakkhatāya paṭipattidesake satthari paṭipattiyaṃ paṭipattiphale ca vicikicchā pahīyatīti pañca nīvaraṇāni pahīyanti. | Likewise stiffness and torpor are abandoned through exertion of energy, agitation and worry are abandoned through devotion to peaceful things that cause no remorse; and uncertainty about the Master who teaches the way, about the way, and about the fruit of the way, is abandoned through the actual experience of the distinction attained. So the five hindrances are abandoned. | |
| Tasmiññeva ca nimitte cetaso abhiniropanalakkhaṇo vitakko, nimittānumajjanakiccaṃ sādhayamāno vicāro, paṭiladdhavisesādhigamapaccayā pīti, pītimanassa passaddhisambhavato passaddhi, tannimittaṃ sukhaṃ, sukhitassa cittasamādhisambhavato sukhanimittā ekaggatā cāti jhānaṅgāni pātubhavanti. | And there are present applied thought with the characteristic of directing the mind on to that same sign, and sustained thought accomplishing the function of pressing on the sign, and happiness due to the acquisition of distinction, and tranquillity due to the production of tranquillity in one whose mind is happy, and bliss with that tranquillity as its sign, and unification that has bliss as its sign due to the production of concentration in one whose mind is blissful. So the jhāna factors become manifest. | |
| Evamassa paṭhamajjhānapaṭibimbabhūtaṃ upacārajjhānampi taṅkhaṇaññeva nibbattati. | 68.Thus access, which is the obverse of the first jhāna, is produced in him too at that same moment. | |
| Ito paraṃ yāva paṭhamajjhānassa appanā ceva vasippatti ca, tāva sabbaṃ pathavīkasiṇe vuttanayeneva veditabbaṃ. | All after that up to absorption in the first jhāna and mastery in it should be understood as described under the earth kasiṇa. | |
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Посиневший труп и прочие как предметы медитации Таблица Палийский оригинал |
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| 118.Ito paresu pana vinīlakādīsupi yaṃ taṃ "uddhumātakaṃ asubhanimittaṃ uggaṇhanto eko adutiyo gacchati upaṭṭhitāya satiyā"tiādinā nayena gamanaṃ ādiṃ katvā lakkhaṇaṃ vuttaṃ, taṃ sabbaṃ "vinīlakaṃ asubhanimittaṃ uggaṇhanto, vipubbakaṃ asubhanimittaṃ uggaṇhanto"ti evaṃ tassa tassa vasena tattha tattha uddhumātakapadamattaṃ parivattetvā vuttanayeneva savinicchayādhippāyaṃ veditabbaṃ. | 69. As regards the livid and the rest: the characterizing already described, starting with the going in the way beginning “One who is learning the bloated sign of foulness goes alone with no companion, with unremitting mindfulness established” (§19), should all be understood with its exposition and intention, substituting for the word “bloated” the appropriate word in each case thus: “One who is learning the livid sign of foulness …”, “One who is learning the festering sign of foulness …” | |
| Ayaṃ pana viseso – vinīlake "vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla"nti manasikāro pavattetabbo. | But the differences are as follows. 70. The livid should be brought to mind as “Repulsiveness of the livid, repulsiveness of the livid.” | |
| Uggahanimittañcettha kabarakabaravaṇṇaṃ hutvā upaṭṭhāti. | Here the learning sign appears blotchy-coloured; | |
| Paṭibhāganimittaṃ pana ussadavasena upaṭṭhāti. | but the counterpart sign’s appearance has the colour which is most prevalent. | |
| Vipubbake "vipubbakapaṭikkūlaṃ vipubbakapaṭikkūla"nti manasikāro pavattetabbo. | 71.The festering should be brought to mind as “Repulsiveness of the festering, repulsiveness of the festering.” | |
| Uggahanimittaṃ panettha paggharantamiva upaṭṭhāti. | Here the learning sign appears as though trickling; | |
| Paṭibhāganimittaṃ niccalaṃ sannisinnaṃ hutvā upaṭṭhāti. | but the counterpart sign appears motionless and quiet. | |
| Vicchiddakaṃ yuddhamaṇḍale vā corāṭaviyaṃ vā susāne vā yattha rājāno core chindāpenti. | 72.The cut up is found on a battlefield or in a robbers’ forest or on a charnel ground where kings have robbers cut up | |
| Araññe vā pana sīhabyagghehi chinnapurisaṭṭhāne labbhati. | or in the jungle in a place where men are torn up by lions and tigers. | |
| Tasmā tathārūpaṃ ṭhānaṃ gantvā sace nānādisāyaṃ patitampi ekāvajjanena āpāthamāgacchati iccetaṃ kusalaṃ. | So, if when he goes there, it comes into focus at one adverting although lying in different places, that is good. | |
| No ce āgacchati, sayaṃ hatthena na parāmasitabbaṃ. | If not, then he should not touch it with his own hand; | |
| Parāmasanto hi vissāsaṃ āpajjati. | for by doing so he would become familiar with it.11 |
Comm. NT: 11.
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| Tasmā ārāmikena vā samaṇuddesena vā aññena vā kenaci ekaṭṭhāne kāretabbaṃ. | He should get a monastery attendant or one studying to become an ascetic or someone else to put it together in one place. | |
| Alabhantena kattarayaṭṭhiyā vā daṇḍakena vā ekaṅgulantaraṃ katvā upanāmetabbaṃ. | If he cannot find anyone to do it, he should put it together with a walking stick or a staff in such a way that there is only a finger’s breadth separating [the parts]. | |
| Evaṃ upanāmetvā "vicchiddakapaṭikkūlaṃ vicchiddakapaṭikkūla"nti manasikāro pavattetabbo. | Having put it together thus, he should bring it to mind as “Repulsiveness of the cut up, repulsiveness of the cut up.” | |
| Tattha uggahanimittaṃ majjhe chiddaṃ viya upaṭṭhāti. | Herein, the learning sign appears as though cut in the middle; | |
| Paṭibhāganimittaṃ pana paripuṇṇaṃ hutvā upaṭṭhāti. | but the counterpart sign appears whole. | |
| Vikkhāyitake vikkhāyitakapaṭikkūlaṃ vikkhāyitakapaṭikkūlanti manasikāro pavattetabbo. | 73. The gnawed should be brought to mind as “Repulsiveness of the gnawed, repulsiveness of the gnawed.” | |
| Uggahanimittaṃ panettha tahiṃ tahiṃ khāyitasadisameva upaṭṭhāti. | Here the learning sign appears as though gnawed here and there; | |
| Paṭibhāganimittaṃ paripuṇṇaṃva hutvā upaṭṭhāti. | but the counterpart sign appears whole. | |
| Vikkhittakampi vicchiddake vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā "vikkhittakapaṭikkūlaṃ vikkhittakapaṭikkūla"nti manasikāro pavattetabbo. | 74. After getting the scattered put together or putting it together in the way described under the cut up so that there is only a finger’s breadth, separating [the pieces], it should be brought to mind as “Repulsiveness of the scattered, repulsiveness of the scattered.” | |
| Ettha uggahanimittaṃ pākaṭantaraṃ hutvā upaṭṭhāti. | Here the learning sign appears with the gaps evident; | |
| Paṭibhāganimittaṃ pana paripuṇṇaṃva hutvā upaṭṭhāti. | but the counterpart sign appears whole. | |
| Hatavikkhittakampi vicchiddake vuttappakāresuyeva ṭhānesu labbhati. | 75. The hacked and scattered is found in the same places as those described under the cut up. | |
| Tasmā tattha gantvā vuttanayeneva aṅgulaṅgulantaraṃ kāretvā vā katvā vā "hatavikkhittakapaṭikkūlaṃ hatavikkhittakapaṭikkūla"nti manasikāro pavattetabbo. | Therefore, after going there and getting it put together or putting it together in the way described under the cut up so that there is only a finger’s breadth separating [the pieces], it should be brought to mind as “Repulsiveness of the hacked and scattered, repulsiveness of the hacked and scattered.” | |
| Uggahanimittaṃ panettha paññāyamānaṃ pahāramukhaṃ viya hoti. | Here, when the learning sign becomes evident, it does so with the fissures of the wounds; | |
| Paṭibhāganimittaṃ paripuṇṇameva hutvā upaṭṭhāti. | but the counterpart sign appears whole. | |
| Lohitakaṃyuddhamaṇḍalādīsu laddhappahārānaṃ hatthapādādīsu vā chinnesu bhinnagaṇḍapīḷakādīnaṃ vā mukhato paggharamānakāle labbhati. | 76.The bleeding is found at the time when [blood] is trickling from the openings of wounds received on battlefields, etc., or from the openings of burst boils and abscesses when the hands and feet have been cut off. | |
| Tasmā taṃ disvā "lohitakapaṭikkūlaṃ lohitakapaṭikkūla"nti manasikāro pavattetabbo. | So on seeing that, it should be brought to mind as “Repulsiveness of the bleeding, repulsiveness of the bleeding.” | |
| Ettha uggahanimittaṃ vātappahatā viya rattapaṭākā calamānākāraṃ upaṭṭhāti. | Here the learning sign appears to have the aspect of moving like a red banner struck by wind; | |
| Paṭibhāganimittaṃ pana sannisinnaṃ hutvā upaṭṭhāti. | but the counterpart sign appears quiet. | |
| Puḷavakaṃ dvīhatīhaccayena kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle hoti. | 77.There is a worm-infested corpse when at the end of two or three days a mass of maggots oozes out from the corpse’s nine orifices, | |
| Apica taṃ soṇasiṅgālamanussagomahiṃsahatthiassaajagarādīnaṃ sarīrappamāṇameva hutvā sālibhattarāsi viya tiṭṭhati. | and the mass lies there like a heap of paddy or boiled rice as big as the body, whether the body is that of a dog, a jackal, a human being,12 an ox, a buffalo, an elephant, a horse, a python, or what you will. |
Comm. NT: 12. Reading manussa with Sinhalese ed. Все комментарии (1) |
| Tesu yattha katthaci "puḷavakapaṭikkūlaṃ puḷavakapaṭikkūla"nti manasikāro pavattetabbo. | It can be brought to mind with respect to anyone of these as “Repulsiveness of the worm-infested, repulsiveness of the worm-infested.” | |
| Cūḷapiṇḍapātikatissattherassa hi kāḷadīghavāpiyā anto hatthikuṇape nimittaṃ upaṭṭhāsi. | For the sign arose for the Elder Cūḷa-Piṇḍapātika-Tissa in the corpse of an elephant’s carcass in the Kāḷadīghavāpi reservoir. | |
| Uggahanimittaṃ panettha calamānaṃ viya upaṭṭhāti. | Here the learning sign appears as though moving; | |
| Paṭibhāganimittaṃ sālibhattapiṇḍo viya sannisinnaṃ hutvā upaṭṭhāti. | but the counterpart sign appears quiet, like a ball of boiled rice. | |
| Aṭṭhikaṃ "seyyathāpi passeyya sarīraṃ sivathikāya chaḍḍitaṃ aṭṭhisaṅkhalikaṃ samaṃsalohitaṃ nahārusambandha"ntiādinā (ma. ni. 3.154) nayena nānappakārato vuttaṃ. | 78.A skeleton is described in various aspects in the way beginning “As though he were looking at a corpse thrown onto a charnel ground, a skeleton with flesh and blood, held together by sinews” (D II 296). | |
| Tattha yattha taṃ nikkhittaṃ hoti, tattha purimanayeneva gantvā samantā pāsāṇādīnaṃ vasena sanimittaṃ sārammaṇaṃ katvā idaṃ aṭṭhikanti sabhāvabhāvato upalakkhetvā vaṇṇādivasena ekādasahākārehi nimittaṃ uggahetabbaṃ. | So he should go in the way already described to where it has been put, and noticing any stones, etc., with their surrounding signs and in relation, to the object, he should characterize it by the fact of its having attained that particular individual essence thus, “This is a skeleton,” and he should apprehend the sign in the eleven ways by colour and the rest. | |
| 119.Taṃ pana vaṇṇato setanti olokentassa na upaṭṭhāti, odātakasiṇasambhedo hoti. | But if he looks at it, [apprehending it only] by its colour as white, it does not appear to him [with its individual essence as repulsive], but only as a variant of the white kasiṇa. | |
| Tasmā aṭṭhikanti paṭikkūlavaseneva oloketabbaṃ. | Consequently he should only look at it as ‘a skeleton’ in the repulsive aspect. | |
| Liṅganti idha hatthādīnaṃ nāmaṃ. | 79.“Mark” is a term for the hand, etc., here, | |
| Tasmā hatthapādasīsaurabāhukaṭiūrujaṅghānaṃ vasena liṅgato vavatthapetabbaṃ. | so he should define it by its mark according to hand, foot, head, chest, arm, waist, thigh, and shin. | |
| Dīgharassavaṭṭacaturassakhuddakamahantavasena pana saṇṭhānato vavatthapetabbaṃ. | He should define it by its shape, however, according as it is long, short, square, round, small or large. | |
| Disokāsā vuttanayā eva. | By its direction and by its location are as already described (§39–40). | |
| Tassa tassa aṭṭhino pariyantavasena paricchedato vavatthapetvā yadevettha pākaṭaṃ hutvā upaṭṭhāti, taṃ gahetvā appanā pāpuṇitabbā. | Having defined it by its delimitation according to the periphery of each bone, he should reach absorption by apprehending whichever appears most evident to him. | |
| Tassa tassa aṭṭhino ninnaṭṭhānathalaṭṭhānavasena pana ninnato ca thalato ca vavatthapetabbaṃ. | But it can also be defined by its concavities and by its convexities according to the concave and convex places in each bone. | |
| Padesavasenāpi ahaṃ ninne ṭhito, aṭṭhi thale, ahaṃ thale, aṭṭhi ninnetipi vavatthapetabbaṃ. | And it can also be defined by position thus: “I am standing in a concave place, the skeleton is in a convex place; or I am standing in a convex place, the skeleton is in a concave place.” | |
| Dvinnaṃ pana aṭṭhikānaṃ ghaṭitaghaṭitaṭṭhānavasena sandhito vavatthapetabbaṃ. | It should be defined by its joints according as any two bones are joined together. | |
| Aṭṭhikānaṃyeva antaravasena vivarato vavatthapetabbaṃ. | It should be defined by its openings according to the gaps separating the bones. | |
| Sabbattheva pana ñāṇaṃ cāretvā imasmiṃ ṭhāne idamaṭṭhīti samantato vavatthapetabbaṃ. | It should be defined all round by directing knowledge to it comprehensively thus: “In this place there is this skeleton.” | |
| Evampi nimitte anupaṭṭhahante nalāṭaṭṭhimhi cittaṃ saṇṭhapetabbaṃ. | If the sign does not arise even in this way, then the mind should be established on the frontal bone. | |
| 120.Yathā cettha, evaṃ idaṃ ekādasavidhena nimittaggahaṇaṃ ito purimesu puḷavakādīsupi yujjamānavasena sallakkhetabbaṃ. | And in this case, just as in the case of those that precede it beginning with the worm-infested, the apprehending of the sign should be observed in this elevenfold manner as appropriate. | |
| Idañca pana kammaṭṭhānaṃ sakalāyapi aṭṭhikasaṅkhalikāya ekasmimpi aṭṭhike sampajjati. | 80.This meditation subject is successful with a whole skeleton frame and even with a single bone as well. | |
| Tasmā tesu yatthakatthaci ekādasavidhena nimittaṃ uggahetvā "aṭṭhikapaṭikkūlaṃ aṭṭhikapaṭikkūla"nti manasikāro pavattetabbo. | So having learnt the sign in anyone of these in the eleven ways, he should bring it to mind as “Repulsiveness of a skeleton, repulsiveness of a skeleton.” | |
| Idha uggahanimittampi paṭibhāganimittampi ekasadisameva hotīti vuttaṃ, taṃ ekasmiṃ aṭṭhike yuttaṃ. | Here the learning sign and the counterpart sign are alike, so it is said. That is correct for a single bone. | |
| Aṭṭhikasaṅkhalikāya pana uggahanimitte paññāyamāne vivaratā. | But when the learning sign becomes manifest in a skeleton frame, what is correct [to say] is that there are gaps in the learning sign | |
| Paṭibhāganimitte paripuṇṇabhāvo yujjati. | while the counterpart sign appears whole. | |
| Ekaṭṭhikepi ca uggahanimittena bībhacchena bhayānakena bhavitabbaṃ. | And the learning sign even in a single bone should be dreadful and terrifying | |
| Paṭibhāganimittena pītisomanassajanakena, upacārāvahattā. | but the counterpart sign produces happiness and joy because it brings access. | |
| Imasmiṃ hi okāse yaṃ aṭṭhakathāsu vuttaṃ, taṃ dvāraṃ datvāva vuttaṃ. | 81. What is said in the Commentaries in this context allows that deduction. | |
| Tathā hi tattha "catūsu brahmavihāresu dasasu ca asubhesu paṭibhāganimittaṃ natthi. | For there, after saying this, “There is no counterpart sign in the four divine abidings and in the ten kinds of foulness; | |
| Brahmavihāresu hi sīmasambhedoyeva nimittaṃ. | for in the case of the divine abidings the sign is the breaking down of boundaries itself, | |
| Dasasu ca asubhesu nibbikappaṃ katvā paṭikkūlabhāveyeva diṭṭhe nimittaṃ nāma hotī"ti vatvāpi puna anantarameva "duvidhaṃ idha nimittaṃ uggahanimittaṃ paṭibhāganimittaṃ. | and in the case of the ten kinds of foulness the sign comes into being as soon as the repulsiveness is seen, without any thinking about it,” it is again said, immediately next: “Here the sign is twofold: the learning sign and the counterpart sign. | |
| Uggahanimittaṃ virūpaṃ bībhacchaṃ bhayānakaṃ hutvā upaṭṭhātī"tiādi vuttaṃ. | The learning sign appears hideous, dreadful and terrifying,” and so on. | |
| Tasmā yaṃ vicāretvā avocumha, idamevettha yuttaṃ. | So what we said was well considered. And it is only this that is correct here. | |
| Apica mahātissattherassa dantaṭṭhikamattāvalokanena sakalitthisarīrassa aṭṭhisaṅghātabhāvena upaṭṭhānādīni cettha nidassanānīti. | Besides, the appearance of a woman’s whole body as a collection of bones to the Elder Mahā-Tissa through his merely looking at her teeth demonstrates this here (see I.55). | |
| Iti asubhāni subhaguṇo, dasasatalocanena thutakitti; | 82. The Divine Ruler with ten hundred eyes Did him , fair in fame, This foulness of ten species in such wise. | |
| Yāni avoca dasabalo, ekekajjhānahetunīti. | with the Ten Powers eulogize, Who made known as cause of jhāna | |
| Evaṃ tāni ca tesañca, bhāvanānayamimaṃ viditvāna; | To tackle each and how they are developed, Now, knowing their description and the way | |
| Tesveva ayaṃ bhiyyo, pakiṇṇakakathāpi viññeyyā. | There are some further points that will repay Study, each with its special part to play. | |
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Прочее (о медитации на стадиях разложения трупа) Таблица Палийский оригинал |
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| 121.Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti. | 83.One who has reached jhāna in anyone of these goes free from cupidity; he resembles [an Arahant] without greed because his greed has been well suppressed. | |
| Evaṃ santepi yvāyaṃ asubhappabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo. | At the same time, however, this classification of foulness should be understood as stated in accordance with the particular individual essences successively reached by the [dead] body and also in accordance with the particular subdivisions of the greedy temperament. | |
| Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ. | 84.When a corpse has entered upon the repulsive state, it may have reached the individual essence of the bloated or anyone of the individual essences beginning with that of the livid. | |
| Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo. | So the sign should be apprehended as “Repulsiveness of the bloated,” “Repulsiveness of the livid,” according to whichever he has been able to find. This, it should be understood, is how the classification of foulness comes to be tenfold with the body’s arrival at each particular individual essence. | |
| Visesato cettha uddhumātakaṃ sarīrasaṇṭhānavipattippakāsanato saṇṭhānarāgino sappāyaṃ. | 85.And individually the bloated suits one who is greedy about shape since it makes evident the disfigurement of the body’s shape. | |
| Vinīlakaṃ chavirāgavipattippakāsanato sarīravaṇṇarāgino sappāyaṃ. | The livid suits one who is greedy about the body’s colour since it makes evident the disfigurement of the skin’s colour. | |
| Vipubbakaṃ kāyavaṇapaṭibaddhassa duggandhabhāvassa pakāsanato mālāgandhādivasena samuṭṭhāpitasarīragandharāgino sappāyaṃ. | The festering suits one who is greedy about the smell of the body aroused by scents, perfumes, etc., since it makes evident the evil smells connected with this sore, the body. | |
| Vicchiddakaṃ antosusirabhāvappakāsanato sarīre ghanabhāvarāgino sappāyaṃ. | The cut up suits one who is greedy about compactness in the body since it makes evident the hollowness inside it. | |
| Vikkhāyitakaṃ maṃsupacayasampattivināsappakāsanato thanādīsu sarīrappadesesu maṃsupacayarāgino sappāyaṃ. | The gnawed suits one who is greedy about accumulation of flesh in such parts of the body as the breasts since it makes it evident how a fine accumulation of flesh comes to nothing. | |
| Vikkhittakaṃ aṅgapaccaṅgānaṃ vikkhepappakāsanato aṅgapaccaṅgalīlārāgino sappāyaṃ. | The scattered suits one who is greedy about the grace of the limbs since it makes it evident how limbs can be scattered. | |
| Hatavikkhittakaṃ sarīrasaṅghātabhedavikārappakāsanato sarīrasaṅghātasampattirāgino sappāyaṃ. | The hacked and scattered suits one who is greedy about a fine body as a whole since it makes evident the disintegration and alteration of the body as a whole. | |
| Lohitakaṃ lohitamakkhitapaṭikkūlabhāvappakāsanato alaṅkārajanitasobharāgino sappāyaṃ. | The bleeding suits one who is greedy about elegance produced by ornaments since it makes evident its repulsiveness when smeared with blood. | |
| Puḷavakaṃ kāyassa anekakimikulasādhāraṇabhāvappakāsanato kāye mamattarāgino sappāyaṃ. | The worm-infested suits one who is greedy about ownership of the body since it makes it evident how the body is shared with many families of worms. | |
| Aṭṭhikaṃ sarīraṭṭhīnaṃ paṭikkūlabhāvappakāsanato dantasampattirāgino sappāyanti evaṃ rāgacaritabhedavasenāpi dasadhā asubhappabhedo vuttoti veditabbo. | A skeleton suits one who is greedy about fine teeth since it makes evident the repulsiveness of the bones in the body. This, it should be understood, is how the classification of foulness comes to be tenfold according to the subdivisions of the greedy temperament. | |
| Yasmā pana dasavidhepi etasmiṃ asubhe seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ, evameva dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. | 86.But as regards the tenfold foulness, just as it is only by virtue of its rudder that a boat keeps steady in a river with turbulent13 waters and a rapid current, and it cannot be steadied without a rudder, so too [here], owing to the weak hold on the object, consciousness when unified only keeps steady by virtue of applied thought, and it cannot be steadied without applied thought, which is why there is only the first jhāna here, not the second and the rest. |
Comm. NT: 13. Aparisaṇṭhita—“turbulent.” Parisaṇṭhāti (to quiet) is not in PED. Aparisaṇṭhita is not in CPD. Все комментарии (1) |
| Paṭikkūlepi ca etasmiṃ ārammaṇe "addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī"ti evamānisaṃsadassāvitāya ceva nīvaraṇasantāpappahānena ca pītisomanassaṃ uppajjati, "bahuṃ dāni vetanaṃ labhissāmī"ti ānisaṃsadassāvino pupphachaḍḍakassa gūtharāsimhi viya, ussannabyādhidukkhassa rogino vamanavirecanappavattiyaṃ viya ca. | 87.And repulsive as this object is, still it arouses joy and happiness in him by his seeing its advantages thus, “Surely in this way I shall be liberated from ageing and death,” and by his abandoning the hindrances’ oppression; just as a garbage heap does in a flower-scavenger by his seeing the advantages thus, “Now I shall get a high wage,” and as the workings of purges and emetics do in a man suffering the pains of sickness. | |
| 122.Dasavidhampi cetaṃ asubhaṃ lakkhaṇato ekameva hoti. | 88.This foulness, while of ten kinds, has only one characteristic. | |
| Dasavidhassāpi hetassa asuciduggandhajegucchapaṭikkūlabhāvo eva lakkhaṇaṃ. | For though it is of ten kinds, nevertheless its characteristic is only its impure, stinking, disgusting and repulsive state (essence). | |
| Tadetaṃ iminā lakkhaṇena na kevalaṃ matasarīre, dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya, hatthikkhandhagataṃ rājānaṃ olokentassa saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya ca jīvamānakasarīrepi upaṭṭhāti. | And foulness appears with this characteristic not only in a dead body but also in a living one, as it did to the Elder Mahā-Tissa who lived at Cetiyapabbata (I.55), and to the novice attendant on the Elder Saṅgharakkhita while he was watching the king riding an elephant. | |
| Yatheva hi matasarīraṃ, evaṃ jīvamānakampi asubhameva. | For a living body is just as foul as a dead one, | |
| Asubhalakkhaṇaṃ panettha āgantukena alaṅkārena paṭicchannattā na paññāyati. | only the characteristic of foulness is not evident in a living body, being hidden by adventitious embellishments. | |
| Pakatiyā pana idaṃ sarīraṃ nāma atirekatisataaṭṭhikasamussayaṃ asītisatasandhisaṅghaṭitaṃ navanhārusatanibandhanaṃ navamaṃsapesisatānulittaṃ allacammapariyonaddhaṃ chaviyā paṭicchannaṃ chiddāvachiddaṃ medakathālikā viya niccuggharitapaggharitaṃ kimisaṅghanisevitaṃ rogānaṃ āyatanaṃ dukkhadhammānaṃ vatthu paribhinnapurāṇagaṇḍo viya navahi vaṇamukhehi satatavissandanaṃ. | 89. This is the body’s nature: it is a collection of over three hundred bones, jointed by one hundred and eighty joints, bound together by nine hundred sinews, plastered over with nine hundred pieces of flesh, enveloped in the moist inner skin, enclosed in the outer cuticle, with orifices here and there, constantly dribbling and trickling like a grease pot, inhabited by a community of worms, the home of disease, the basis of painful states, perpetually oozing from the nine orifices like a chronic open carbuncle, | |
| Yassa ubhohi akkhīhi akkhigūthako paggharati, kaṇṇabilehi kaṇṇagūthako, nāsāpuṭehi siṅghāṇikā, mukhato āhārapittasemharudhirāni, adhodvārehi uccārapassāvā, navanavutiyā lomakūpasahassehi asucisedayūso paggharati. | from both of whose eyes eye-filth trickles, from whose ears comes ear-filth, from whose nostrils snot, from whose mouth food and bile and phlegm and blood, from whose lower outlets excrement and urine, and from whose ninety-nine thousand pores the broth of stale sweat seeps, | |
| Nīlamakkhikādayo samparivārenti. | with bluebottles and their like buzzing round it, | |
| Yaṃ dantakaṭṭhamukhadhovanasīsamakkhananahānanivāsanapārupanādīhi appaṭijaggitvā yathājātova pharusavippakiṇṇakeso hutvā gāmena gāmaṃ vicaranto rājāpi pupphachaḍḍakacaṇḍālādīsu aññataropi samasarīrapaṭikkūlatāya nibbiseso hoti, evaṃ asuciduggandhajegucchapaṭikkūlatāya rañño vā caṇḍālassa vā sarīre vemattaṃ nāma natthi. | which when untended with tooth sticks and mouth-washing and head-anointing and bathing and underclothing and dressing would, judged by the universal repulsiveness of the body, make even a king, if he wandered from village to village with his hair in its natural wild disorder, no different from a flower-scavenger or an outcaste or what you will. So there is no distinction between a king’s body and an outcaste’s in so far as its impure stinking nauseating repulsiveness is concerned. | |
| Dantakaṭṭhamukhadhovanādīhi panettha dantamalādīni pamajjitvā nānāvatthehi hirikopīnaṃ paṭicchādetvā nānāvaṇṇena surabhivilepanena vilimpitvā pupphābharaṇādīhi alaṅkaritvā "ahaṃ mama"nti gahetabbākārappattaṃ karonti. | 90. But by rubbing out the stains on its teeth with tooth sticks and mouth- washing and all that, by concealing its private parts under several cloths, by daubing it with various scents and salves, by pranking it with nosegays and such things, it is worked up into a state that permits of its being taken as “I” and “mine.” | |
| Tato iminā āgantukena alaṅkārena paṭicchannattā tadassa yāthāvasarasaṃ asubhalakkhaṇaṃ asañjānantā purisā itthīsu, itthiyo ca purisesu ratiṃ karonti. | So men delight in women and women in men without perceiving the true nature of its characteristic foulness, now masked by this adventitious adornment. | |
| Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi. | But in the ultimate sense there is no place here even the size of an atom fit to lust after. | |
| Tathā hi kesalomanakhadantakheḷasiṅghāṇikauccārapassāvādīsu ekakoṭṭhāsampi sarīrato bahi patitaṃ sattā hatthena chupitumpi na icchanti, aṭṭīyanti harāyanti jigucchanti. | 91.And then, when any such bits of it as head hairs, body hairs, nails, teeth, spittle, snot, excrement or urine have dropped off the body, beings will not touch them; they are ashamed, humiliated and disgusted. | |
| Yaṃ yaṃ panettha avasesaṃ hoti, taṃ taṃ evaṃ paṭikkūlampi samānaṃ avijjandhakārapariyonaddhā attasineharāgarattā "iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā"ti gaṇhanti. | But as long as anyone of these things remains in it, though it is just as repulsive, they take it as agreeable, desirable, permanent, pleasant, self, because they are wrapped in the murk of ignorance and dyed with affection and greed for self. | |
| Te evaṃ gaṇhantā aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ "ayaṃ maṃsapesī"ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti. | Taking it as they do, they resemble the old jackal who saw a flower not yet fallen from a kiṃsuka tree in a forest and yearned after it, thinking, “This is a piece of meat, it is a piece of meat.” | |
| Tasmā – | ||
| Yathāpi pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane; | 92. There was a jackal chanced to see A flowering kiṃsuka in a wood; | |
| Maṃsarukkho mayā laddho, iti gantvāna vegasā. | In haste he went to where it stood: “I have found a meat-bearing tree! ” | |
| Patitaṃ patitaṃ pupphaṃ, ḍaṃsitvā atilolupo; | He chewed the blooms that fell, but could, | |
| Nayidaṃ maṃsaṃ aduṃ maṃsaṃ, yaṃ rukkhasminti gaṇhati. | Of course, find nothing fit to eat; He took it thus: “Unlike the meat There on the tree, this is no good.” | |
| Koṭṭhāsaṃ patitaṃyeva, asubhanti tathā budho; | A wise man will not think to treat As foul only the part that fell, | |
| Aggahetvāna gaṇheyya, sarīraṭṭhampi naṃ tathā. | But treats as foul the part as well That in the body has its seat. | |
| Imañhi subhato kāyaṃ, gahetvā tattha mucchitā; | And soon get caught in Evil’s snare They take the body to be fair, | |
| Bālā karontā pāpāni, dukkhā na parimuccare. | Fools cannot in their folly tell; Nor can escape its painful spell. | |
| Tasmā passeyya medhāvī, jīvato vā matassa vā; | But since the wise have thus laid bare Be it alive or dead, they know | |
| Sabhāvaṃ pūtikāyassa, subhabhāvena vajjitaṃ. | This filthy body’s nature, so, There is no beauty lurking there. | |
| Vuttañhetaṃ – | 93. For this is said: | |
| Duggandho asuci kāyo, kuṇapo ukkarūpamo; | “This filthy body stinks outright Like ordure, like a privy’s site; | |
| Nindito cakkhubhūtehi, kāyo bālābhinandito. | This body men that have insight Condemn, as object of a fool’s delight. | |
| Allacammapaṭicchanno, navadvāro mahāvaṇo; | “A tumour where nine holes abide Wrapped in a coat of clammy hide | |
| Samantato paggharati, asuci pūtigandhiyo. | And trickling filth on every side, Polluting the air with stenches far and wide. | |
| Sace imassa kāyassa, anto bāhirako siyā; | “If it perchance should come about That what is inside it came out, | |
| Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti. | Surely a man would need a knout With which to put the crows and dogs to rout.” | |
| Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu | 94. So a capable bhikkhu should apprehend the sign whether in a living body | |
| Matasarīraṃ vā yattha yattha asubhākāro paññāyati, tattha tattheva nimittaṃ gahetvā kammaṭṭhānaṃ appanaṃ pāpetabbanti. | or in a dead one, wherever the aspect of foulness is manifest, and he should make the meditation subject reach absorption. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Samādhibhāvanādhikāre | in the Treatise on the Development of Concentration | |
| Asubhakammaṭṭhānaniddeso nāma | called “The Description of Foulness as a Meditation Subject” | |
| Chaṭṭho paricchedo. | The sixth chapter | |