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Прочее (о медитации на стадиях разложения трупа) Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 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 |