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| 294.Idāni āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto. | 1. Now comes the description of the development of the perception of repulsiveness in nutriment, which was listed as the “one perception”1 next to the immaterial states (III.105). |
Comm. NT: 1.
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| Tattha āharatīti āhāro. | Herein, it nourishes (āharati, lit. “brings on”), thus it is nutriment (āhāra, lit. “bringing on”). | |
| So catubbidho kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāroti. | That is of four kinds as: physical nutriment, nutriment consisting of contact, nutriment consisting of mental volition, and nutriment consisting of consciousness.2 |
Comm. NT: 2. A more detailed exposition of nutriment is given at M-a I 107ff.
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| Ko panettha kimāharatīti? | 2. But what is it here that nourishes (brings on) what? | |
| Kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharati. | Physical nutriment (kabaliṅkārāhāra) nourishes (brings on) the materiality of the octad that has nutritive essence as eighth:3 |
Comm. NT: 3. For the “octad with nutritive essence as eighth” (ojaṭṭhamaka), see XVIII.5ff. and XX.27ff. Все комментарии (1) |
| Phassāhāro tisso vedanā āharati. | contact as nutriment nourishes (brings on) the three kinds of feeling; | |
| Manosañcetanāhāro tīsu bhavesu paṭisandhiṃ āharati. | mental volition as nutriment nourishes (brings on) rebirth- linking in the three kinds of becoming; | |
| Viññāṇāhāro paṭisandhikkhaṇe nāmarūpaṃ āharati. | consciousness as nutriment nourishes (brings on) mentality-materiality at the moment of rebirth-linking. | |
| Tesu kabaḷīkārāhāre nikantibhayaṃ. | 3. Now, when there is physical nutriment there is attachment, which brings peril; | |
| Phassāhāre upagamanabhayaṃ. | when there is nutriment as contact there is approaching, which brings peril; | |
| Manosañcetanāhāre upapattibhayaṃ. | when there is nutriment as mental volition there is rebirth-linking, which brings peril.4 |
Rebirth-linking is the actual linking with the next becoming, which “is perilous since it is not immune from the suffering due to the signs of [the im... Все комментарии (2) |
| Viññāṇāhāre paṭisandhibhayaṃ. |
в html версии перевода нет, надо посмотреть скан предыдущего издания Все комментарии (1) |
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| Evaṃ sappaṭibhayesu ca tesu kabaḷīkārāhāro puttamaṃsūpamena (saṃ. ni. 2.63) dīpetabbo. | And to show how they bring fear thus, physical nutriment should be illustrated by the simile of the child’s flesh (S II 98), | |
| Phassāhāro niccammagāvūpamena (saṃ. ni. 2.63). | contact as nutriment by the simile of the hideless cow (S II 99), | |
| Manosañcetanāhāro aṅgārakāsūpamena (saṃ. ni. 2.63). | mental volition as nutriment by the simile of the pit of live coals (S II 99), | |
| Viññāṇāhāro sattisatūpamenāti (saṃ. ni. 2.63). | and consciousness as nutriment by the simile of the hundred spears (S II 100). | |
| Imesu pana catūsu āhāresu asitapītakhāyitasāyitappabhedo kabaḷīkāro āhārova imasmiṃ atthe āhāroti adhippeto. | 4.But of these four kinds of nutriment it is only physical nutriment, classed as what is eaten, drunk, chewed, and tasted, that is intended here as “nutriment” in this sense. | |
| Tasmiṃ āhāre paṭikkūlākāraggahaṇavasena uppannā saññā āhāre paṭikkūlasaññā. | The perception arisen as the apprehension of the repulsive aspect in that nutriment is, “perception of repulsiveness in nutriment.” | |
| Taṃ āhāre paṭikkūlasaññaṃ bhāvetukāmena kammaṭṭhānaṃ uggahetvā uggahato ekapadampi avirajjhantena rahogatena paṭisallīnena asitapītakhāyitasāyitappabhede kabaḷīkārāhāre dasahākārehi paṭikkūlatā paccavekkhitabbā. | 5. One who wants to develop that perception of repulsiveness in nutriment should learn the meditation subject and see that he has no uncertainty about even a single word of what he has learnt. Then he should go into solitary retreat and review repulsiveness in ten aspects in the physical nutriment | |
| Seyyathidaṃ, gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti. | classified as what is eaten, drunk, chewed, and tasted, that is to say, as to going, seeking, using, secretion, receptacle, what is uncooked (undigested), what is cooked (digested), fruit, outflow, and smearing. | |
| 295.Tattha gamanatoti evaṃ mahānubhāve nāma sāsane pabbajitena sakalarattiṃ buddhavacanasajjhāyaṃ vā samaṇadhammaṃ vā katvā kālasseva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā pariveṇaṃ sammajjitvā sarīraṃ paṭijaggitvā āsanamārūyha vīsatiṃsa vāre kammaṭṭhānaṃ manasikaritvā uṭṭhāya pattacīvaraṃ gahetvā nijanasambādhāni pavivekasukhāni chāyūdakasampannāni sucīni sītalāni ramaṇīyabhūmibhāgāni tapovanāni pahāya ariyaṃ vivekaratiṃ anapekkhitvā susānābhimukhena siṅgālena viya āhāratthāya gāmābhimukhena gantabbaṃ. | 6. 1. Herein, as to going: even when a man has gone forth in so mighty a dispensation, still after he has perhaps spent all night reciting the Enlightened One’s word or doing the ascetic’ s work, after he has risen early to do the duties connected with the shrine terrace and the Enlightenment-tree terrace, to set out the water for drinking and washing, to sweep the grounds and to see to the needs of the body, after he has sat down on his seat and given attention to his meditation subject twenty or thirty times5 and got up again, then he must take his bowl and [outer] robe, he must leave behind the ascetics’ woods that are not crowded with people, offer the bliss of seclusion, possess shade and water, and are clean, cool, delightful places, he must disregard the Noble Ones’ delight in seclusion, and he must set out for the village in order to get nutriment, as a jackal for the charnel ground. |
Comm. NT: 5.
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| Evaṃ gacchatā ca mañcamhā vā pīṭhamhā vā otaraṇato paṭṭhāya pādarajagharagolikavaccādisamparikiṇṇaṃ paccattharaṇaṃ akkamitabbaṃ hoti. | 7.And as he goes thus, from the time when he steps down from his bed or chair he has to tread on a carpet6 covered with the dust of his feet, geckos’ droppings, and so on. |
Comm. NT: 6. Paccattharaṇa—“carpet”: the word normally means a coverlet, but here, according to Vism-mhṭ,
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| Tato appekadā mūsikajatukavaccādīhi upahatattā antogabbhato paṭikkūlataraṃ pamukhaṃ daṭṭhabbaṃ hoti. | Next he has to see the doorstep,7 which is more repulsive than the inside of the room since it is often fouled with the droppings of rats, bats,8 and so on. |
Comm. NT: 8. Jatukā—“bat” = khuddaka-vaggulī (Vism-mhṭ 339): not in PED; see XIII.97. Все комментарии (2) |
| Tato ulūkapārāvatādivaccasammakkhitattā uparimatalato paṭikkūlataraṃ heṭṭhimatalaṃ. | Next the lower terrace, which is more repulsive than the terrace above since it is all smeared with the droppings of owls, pigeons,9 and so on. |
Comm. NT: 9. Pārāvata—“pigeon”: only spelling pārāpata given in PED. Все комментарии (1) |
| Tato kadāci kadāci vāteritehi purāṇatiṇapaṇṇehi gilānasāmaṇerānaṃ muttakarīsakheḷasiṅghāṇikāhi vassakāle udakacikkhallādīhi ca saṃkiliṭṭhattā heṭṭhimatalato paṭikkūlataraṃ pariveṇaṃ. | Next the grounds,10 which are more repulsive than the lower floor since they are defiled by old grass and leaves blown about by the wind, by sick novices’ urine, excrement, spittle and snot, and in the rainy season by water, mud, and so on. |
Comm. NT: 10. For this meaning of pariveṇa see Ch. IV, note 37. Все комментарии (1) |
| Pariveṇato paṭikkūlatarā vihāraracchā daṭṭhabbā hoti. | And he has to see the road to the monastery, which is more repulsive than the grounds. | |
| Anupubbena pana bodhiñca cetiyañca vanditvā vitakkamāḷake ṭhitena muttarāsisadisaṃ cetiyaṃ morapiñchakalāpamanoharaṃ bodhiṃ devavimānasampattisassirīkaṃ senāsanañca anapaloketvā evarūpaṃ nāma ramaṇīyaṃ padesaṃ piṭṭhito katvā āhārahetu gantabbaṃ bhavissatīti pakkamitvā gāmamaggaṃ paṭipannena khāṇukaṇṭakamaggopi udakavegabhinnavisamamaggopi daṭṭhabbo hoti. | 8.In due course, after standing in the debating lodge11 when he has finished paying homage at the Enlightenment Tree and the shrine, he sets out thinking, “Instead of looking at the shrine that is like a cluster of pearls, and the Enlightenment Tree that is as lovely as a bouquet of peacock’s tail feathers, and the abode that is as fair as a god’s palace, I must now turn my back on such a charming place and go abroad for the sake of food;” and on the way to the village, the view of a road of stumps and thorns and an uneven road broken up by the force of water awaits him. |
Comm. NT: 11. Vitakka-māḷaka—“debating lodge”:
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| Tato gaṇḍaṃ paṭicchādentena viya nivāsanaṃ nivāsetvā vaṇacoḷakaṃ bandhantena viya kāyabandhanaṃ bandhitvā aṭṭhisaṅghātaṃ paṭicchādentena viya cīvaraṃ pārupitvā bhesajjakapālaṃ nīharantena viya pattaṃ nīharitvā gāmadvārasamīpaṃ pāpuṇantena hatthikuṇapaassakuṇapagokuṇapamahiṃsakuṇapamanussakuṇapaahikuṇapakukkurakuṇapānipi daṭṭhabbāni bhavanti. | 9.Next, after he has put on his waist cloth as one who hides an abscess, and tied his waist band as one who ties a bandage on a wound, and robed himself in his upper robes as one who hides a skeleton, and taken out his bowl as one who takes out a pan for medicine, when he reaches the vicinity of the village gate, perhaps the sight of an elephant’s carcass, a horse’s carcass, a buffalo’s carcass, a human carcass, a snake’s carcass, or a dog’s carcass awaits him, | |
| Na kevalañca daṭṭhabbāni, gandhopi nesaṃ ghānaṃ paṭihanamāno adhivāsetabbo hoti. | and not only that, but he has to suffer his nose to be assailed by the smell of them. | |
| Tato gāmadvāre ṭhatvā caṇḍahatthiassādiparissayaparivajjanatthaṃ gāmaracchā oloketabbā honti. | Next, as he stands in the village gateway, he must scan the village streets in order to avoid danger from savage elephants, horses, and so on. | |
| Iccetaṃ paccattharaṇādianekakuṇapapariyosānaṃ paṭikkūlaṃ āhārahetu akkamitabbañca daṭṭhabbañca ghāyitabbañca hoti. | 10. So this repulsive [experience] beginning with the carpet that has to be trodden on and ending with the various kinds of carcasses that have to be seen and smelled, [has to be undergone] for the sake of nutriment: | |
| Aho vata bho paṭikkūlo āhāroti evaṃ gamanato paṭikkūlatā paccavekkhitabbā. | “Oh, nutriment is indeed a repulsive thing!” This is how repulsiveness should be reviewed as to going. | |
| 296.Kathaṃ pariyesanato? | 11.2. How as to seeking? | |
| Evaṃ gamanapaṭikkūlaṃ adhivāsetvāpi gāmaṃ paviṭṭhena saṅghāṭipārutena kapaṇamanussena viya kapālahatthena gharapaṭipāṭiyā gāmavīthīsu caritabbaṃ hoti. | When he has endured the repulsiveness of going in this way, and has gone into the village, and is clothed in his cloak of patches, he has to wander in the village streets from house to house like a beggar with a dish in his hand. | |
| Yattha vassakāle akkantaakkantaṭṭhāne yāva piṇḍikamaṃsāpi udakacikkhalle pādā pavisanti, ekena hatthena pattaṃ gahetabbaṃ hoti, ekena cīvaraṃ ukkhipitabbaṃ. | And in the rainy season wherever he treads his feet sink into water and mire up to the flesh of the calves.12 He has to hold the bowl in one hand and his robe up with the other. |
Comm. NT: 12. Piṇḍika-maṃsa—“flesh of the calves” = jaṅghapiṇḍikaṃamsapadesa. (Vism-mhṭ 340) Cf. VIII.97; also A-a 417. Not in this sense in PED. Все комментарии (1) |
| Gimhakāle vātavegena samuṭṭhitehi paṃsutiṇarajehi okiṇṇasarīrena caritabbaṃ. | In the hot season he has to go about with his body covered with the dirt, grass, and dust blown about by the wind. | |
| Taṃ taṃ gehadvāraṃ patvā macchadhovanamaṃsadhovanataṇḍuladhovanakheḷasiṅghāṇikasunakhasūkaravaccādīhi sammissāni kimikulākulāni nīlamakkhikaparikiṇṇāni oḷigallāni ceva candanikaṭṭhānāni ca daṭṭhabbāni honti akkamitabbānipi. | On reaching such and such a house door he has to see and even to tread in gutters and cesspools covered with blue-bottles and seething with all the species of worms, all mixed up with fish washings, meat washings, rice washings, spittle, snot, dogs’ and pigs’ excrement, and what not, | |
| Yato tā makkhikā uṭṭhahitvā saṅghāṭiyampi pattepi sīsepi nilīyanti. | from which flies come up and settle on his outer cloak of patches and on his bowl and on his head. | |
| Gharaṃ paviṭṭhassāpi keci denti, keci na denti. | 12.And when he enters a house, some give and some do not. | |
| Dadamānāpi ekacce hiyyo pakkabhattampi purāṇakhajjakampi pūtikummāsapūpādīnipi dadanti. | And when they give, some give yesterday’s cooked rice and stale cakes and rancid jelly, sauce and so on.13 |
Comm. NT: 13. Kummāsa—“jelly”: usually rendered “junket,” but the Vinaya commentaries give it as made of corn (yava). Все комментарии (1) |
| Adadamānāpi kecideva "aticchatha, bhante"ti vadanti, keci pana apassamānā viya tuṇhī honti, keci aññena mukhaṃ karonti, keci "gaccha, re muṇḍakā"tiādīhi pharusavācāhi samudācaranti. | Some, not giving, say, “Please pass on, venerable sir,” others keep silent as if they did not see him. Some avert their faces. Others treat him with harsh words such as: “Go away, you bald-head.” | |
| Evaṃ kapaṇamanussena viya gāme piṇḍāya caritvā nikkhamitabbanti. | When he has wandered for alms in the village in this way like a beggar, he has to depart from it. | |
| Iccetaṃ gāmappavesanato paṭṭhāya yāva nikkhamanā udakacikkhallādipaṭikkūlaṃ āhārahetu akkamitabbañceva daṭṭhabbañca adhivāsetabbañca hoti. | 13.So this [experience] beginning with the entry into the village and ending with the departure from it, which is repulsive owing to the water, mud, etc., that has to be trodden in and seen and endured, [has to be undergone] for the sake of nutriment: | |
| Aho vata bho paṭikkūlo āhāroti evaṃ pariyesanato paṭikkūlatā paccavekkhitabbā. | “Oh, nutriment is indeed a repulsive thing!” This is how repulsiveness should be reviewed as to seeking. | |
| 297.Kathaṃ paribhogato? | 14. 3. How as to using? | |
| Evaṃ pariyiṭṭhāhārena pana bahigāme phāsukaṭṭhāne sukhanisinnena yāva tattha hatthaṃ na otāreti, tāva tathārūpaṃ garuṭṭhāniyaṃ bhikkhuṃ vā lajjimanussaṃ vā disvā nimantetumpi sakkā hoti. | After he has sought the nutriment in this way and is sitting at ease in a comfortable place outside the village, then so long as he has not dipped his hand into it he would be able to invite a respected bhikkhu or a decent person, if he saw one, [to share it]; | |
| Bhuñjitukāmatāya panettha hatthe otāritamatte "gaṇhathā"ti vadantena lajjitabbaṃ hoti. | but as soon as he has dipped his hand into it out of desire to eat he would be ashamed to say, “Take some.” | |
| Hatthaṃ pana otāretvā maddantassa pañcaṅgulianusārena sedo paggharamāno sukkhathaddhabhattampi temento muduṃ karoti. | And when he has dipped his hand in and is squeezing it up, the sweat trickling down his five fingers wets any dry crisp food there may be and makes it sodden. | |
| Atha tasmiṃ parimaddanamattenāpi sambhinnasobhe ālopaṃ katvā mukhe ṭhapite heṭṭhimadantā udukkhalakiccaṃ sādhenti, uparimā musalakiccaṃ, jivhā hatthakiccaṃ. | 15.And when its good appearance has been spoilt by his squeezing it up, and it has been made into a ball and put into his mouth, then the lower teeth function as a mortar, the upper teeth as a pestle, and the tongue as a hand. | |
| Taṃ tattha suvānadoṇiyaṃ suvānapiṇḍamiva dantamusalehi koṭṭetvā jivhāya samparivattiyamānaṃ jivhāgge tanupasannakheḷo makkheti, vemajjhato paṭṭhāya bahalakheḷo makkheti, dantakaṭṭhena asampattaṭṭhāne dantagūthako makkheti. | It gets pounded there with the pestle of the teeth like a dog’s dinner in a dog’s trough, while he turns it over and over with his tongue; then the thin spittle at the tip of the tongue smears it, and the thick spittle behind the middle of the tongue smears it, and the filth from the teeth in the parts where a tooth-stick cannot reach smears it. | |
| So evaṃ vicuṇṇitamakkhito taṅkhaṇaññeva antarahitavaṇṇagandhasaṅkhāraviseso suvānadoṇiyaṃ ṭhitasuvānavamathu viya paramajegucchabhāvaṃ upagacchati. | 16. When thus mashed up and besmeared, this peculiar compound now destitute of the [original] colour and smell is reduced to a condition as utterly nauseating as a dog’s vomit in a dog’s trough. | |
| Evarūpopi samāno cakkhussa āpāthaṃ atītattā ajjhoharitabbo hotīti evaṃ paribhogato paṭikkūlatā paccavekkhitabbā. | Yet, notwithstanding that it is like this, it can still be swallowed because it is no longer in range of the eye’s focus. This is how repulsiveness should be reviewed as to using. | |
| 298.Kathaṃ āsayato? | 17.4. How as to secretion? | |
| Evaṃ paribhogaṃ upagato ca panesa anto pavisamāno yasmā buddhapaccekabuddhānampi raññopi cakkavattissa pittasemhapubbalohitāsayesu catūsu aññataro āsayo hotiyeva. | Buddhas and Paccekabuddhas and Wheel-turning Monarchs have only one of the four secretions consisting of bile, phlegm, pus and blood, | |
| Mandapuññānaṃ pana cattāro āsayā honti. | but those with weak merit have all four. | |
| Tasmā yassa pittāsayo adhiko hoti, tassa bahalamadhukatelamakkhito viya paramajeguccho hoti. | So when [the food] has arrived at the stage of being eaten and it enters inside, then in one whose secretion of bile is in excess it becomes as utterly nauseating as if smeared with thick madhuka oil; | |
| Yassa semhāsayo adhiko hoti, tassa nāgabalapaṇṇarasamakkhito viya. | in one whose secretion of phlegm in excess it is as if smeared with the juice of nāgabalā leaves;14 |
Comm. NT: 14. Nāgabalā—a kind of plant; not in PED. Все комментарии (1) |
| Yassa pubbāsayo adhiko hoti, tassa pūtitakkamakkhito viya. | in one whose secretion of pus is in excess it is as if smeared with rancid buttermilk; | |
| Yassa lohitāsayo adhiko hoti, tassa rajanamakkhito viya paramajeguccho hotīti evaṃ āsayato paṭikkūlatā paccavekkhitabbā. | and in one whose secretion of blood is in excess it is as utterly nauseating as if smeared with dye. This is how repulsiveness should be reviewed as to secretion. | |
| 299.Kathaṃ nidhānato? | 18. 5. How as to receptacle? | |
| So imesu catūsu āsayesu aññatarena āsayena makkhito antoudaraṃ pavisitvā neva suvaṇṇabhājane na maṇirajatādibhājanesu nidhānaṃ gacchati. | When it has gone inside the belly and is smeared with one of these secretions, then the receptacle it goes into is no gold dish or crystal or silver dish and so on. | |
| Sace pana dasavassikena ajjhohariyati dasa vassāni adhotavaccakūpasadise okāse patiṭṭhahati. | On the contrary, if it is swallowed by one ten years old, it finds itself in a place like a cesspit unwashed for ten years. | |
| Sace vīsa, tiṃsa, cattālīsa, paññāsa, saṭṭhi, sattati, asīti, navutivassikena, sace vassasatikena ajjhohariyati. | If it is swallowed by one twenty years old, thirty, forty, fifty, sixty, seventy, eighty, ninety ears old, | |
| Vassasataṃ adhotavaccakūpasadise okāse patiṭṭhahatīti evaṃ nidhānato paṭikkūlatā paccavekkhitabbā. | if it is swallowed by one a hundred years old, it finds itself in a place like a cesspit unwashed for a hundred years. This is how repulsiveness should be reviewed as to receptacle. | |
| 300.Kathaṃ aparipakkato? | 19. 6. How as to what is uncooked (undigested)? | |
| So panāyamāhāro evarūpe okāse nidhānamupagato yāva aparipakko hoti, tāva tasmiññeva yathāvuttappakāre paramandhakāratimise nānākuṇapagandhavāsitapavanavicarite atiduggandhajegucche padese yathā nāma nidāghe akālameghena abhivuṭṭhamhi caṇḍālagāmadvāraāvāṭe patitāni tiṇapaṇṇakilañjakhaṇḍaahikukkuramanussakuṇapādīni sūriyātapena santattāni pheṇapupphuḷakācitāni tiṭṭhanti, evameva taṃdivasampi hiyyopi tato purime divasepi ajjhohato sabbo ekato hutvā semhapaṭalapariyonaddho kāyaggisantāpakuthitakuthanasañjātapheṇapupphuḷakācito paramajegucchabhāvaṃ upagantvā tiṭṭhatīti evaṃ aparipakkato paṭikkūlatā paccavekkhitabbā. | After this nutriment has arrived at such a place for its receptacle, then for as long as it remains uncooked it stays in that same place just described, which is shrouded in absolute darkness, pervaded by draughts,15 tainted by various smells of ordure and utterly fetid and loathsome. And just as when a cloud out of season has rained during a drought and bits of grass and leaves and rushes and the carcasses of snakes, dogs and human beings that have collected in a pit at the gate of an outcaste village remain there warmed by the sun’s heat until the pit becomes covered with froth and bubbles, so too, what has been swallowed that day and yesterday and the day before remains there together, and being smothered by the layer of phlegm and covered with froth and bubbles produced by digestion through being fermented by the heat of the bodily fires, it becomes quite loathsome. This is how repulsiveness should be reviewed as to what is uncooked. |
Comm. NT: 15. Pavana—“draught”: not in this sense in PED; see XVI.37. Все комментарии (1) |
| 301.Kathaṃ paripakkato? | 20. 7. How as to what is cooked? | |
| So tattakāyagginā paripakko samāno na suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādibhāvaṃ upagacchati. | When it has been completely cooked there by the bodily fires, it does not turn into gold, silver, etc., as the ores16 of gold, silver, etc., do [through smelting]. |
Comm. NT: 16. Dhātu—“ore”: not in this sense in PED. See also XV.20. Все комментарии (1) |
| Pheṇapupphuḷake pana muñcanto saṇhakaraṇiyaṃ pisitvā nāḷike pakkhittapaṇḍumattikā viya karīsabhāvaṃ upagantvā pakkāsayaṃ, muttabhāvaṃ upagantvā muttavatthiñca pūretīti evaṃ paripakkato paṭikkūlatā paccavekkhitabbā. | Instead, giving off froth and bubbles, it turns into excrement and fills the receptacle for digested food, like brown clay squeezed with a smoothing trowel and packed into a tube, and it turns into urine and fills the bladder. This is how repulsiveness should be reviewed as to what is cooked. | |
| 302.Kathaṃ phalato? | 21. 8. How as to fruit? | |
| Sammā paripaccamāno ca panāyaṃ kesalomanakhadantādīni nānākuṇapāni nipphādeti asammāparipaccamāno daddukaṇḍukacchukuṭṭhakilāsasosakāsātisārappabhutīni rogasatāni, idamassa phalanti evaṃ phalato paṭikkūlatā paccavekkhitabbā. | When it has been rightly cooked, it produces the various kinds of ordure consisting of head hairs, body hairs, nails, teeth, and the rest. When wrongly cooked it produces the hundred diseases beginning with itch, ring-worm, smallpox, leprosy, plague, consumption, coughs, flux, and so on. Such is its fruit. This is how repulsiveness should be reviewed as to fruit. | |
| 303.Kathaṃ nissandato? | 22.9. How as to outflow? | |
| Ajjhohariyamāno cesa ekena dvārena pavisitvā nissandamāno akkhimhā akkhigūthako kaṇṇamhā kaṇṇagūthakotiādinā pakārena anekehi dvārehi nissandati. | On being swallowed, it enters by one door, after which it flows out by several doors in the way beginning, “Eye-dirt from the eye, ear- dirt from the ear” (Sn 197). | |
| Ajjhoharaṇasamaye cesa mahāparivārenāpi ajjhohariyati. | And on being swallowed it is swallowed even in the company of large gatherings. | |
| Nissandanasamaye pana uccārapassāvādibhāvaṃ upagato ekakeneva nīhariyati. | But on flowing out, now converted into excrement, urine, etc., it is excreted only in solitude. | |
| Paṭhamadivase ca naṃ paribhuñjanto haṭṭhapahaṭṭhopi hoti udaggudaggo pītisomanassajāto. | On the first day one is delighted to eat it, elated and full of happiness and joy. | |
| Dutiyadivase nissandento pihitanāsiko hoti vikuṇitamukho jegucchī maṅkubhūto. | On the second day one stops one’s nose to void it, with a wry face, disgusted and dismayed. | |
| Paṭhamadivase ca naṃ ratto giddho gadhito mucchitopi ajjhoharitvā dutiyadivase ekarattivāsena viratto aṭṭīyamāno harāyamāno jigucchamāno nīharati. | And on the first day one swallows it lustfully, greedily, gluttonously, infatuatedly. But on the second day, after a single night has passed, one excretes it with distaste, ashamed, humiliated and disgusted. | |
| Tenāhu porāṇā – | Hence the Ancients said: | |
| "Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; | 23. The food and drink so greatly prized— The crisp to chew, the soft to suck— | |
| Ekadvārena pavisitvā, navadvārehi sandati. | Go in all by a single door, But by nine doors come oozing out. | |
| "Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; | The food and drink so greatly prized— The crisp to chew, the soft to suck— | |
| Bhuñjati saparivāro, nikkhāmento nilīyati. | Men like to eat in company, But to excrete in secrecy. | |
| "Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; | The food and drink so greatly prized— The crisp to chew, the soft to suck— | |
| Bhuñjati abhinandanto, nikkhāmento jigucchati. | These a man eats with high delight, And then excretes with dumb disgust. | |
| "Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; | The food and drink so greatly prized— The crisp to chew, the soft to suck— | |
| Ekarattiparivāsā, sabbaṃ bhavati pūtika"nti. | A single night will be enough To bring them to putridity. | |
| Evaṃ nissandato paṭikkūlatā paccavekkhitabbā. | This is how repulsiveness should be reviewed as to outflow. | |
| 304.Kathaṃ sammakkhanato? | 24.10. How as to smearing? | |
| Paribhogakālepi cesa hatthaoṭṭhajivhātālūni sammakkheti. | At the time of using it he smears his hands, lips, tongue and palate, | |
| Tāni tena sammakkhitattā paṭikkūlāni honti, yāni dhotānipi gandhaharaṇatthaṃ punappunaṃ dhovitabbāni honti. | and they become repulsive by being smeared with it. And even when washed, they have to be washed again and again in order to remove the smell. | |
| Paribhutto samāno yathā nāma odane paccamāne thusakaṇakuṇḍakādīni uttaritvā ukkhalimukhavaṭṭipidhāniyo makkhanti, evameva sakalasarīrānugatena kāyagginā pheṇuddehakaṃ paccitvā uttaramāno dante dantamalabhāvena sammakkheti. | And, just as, when rice is being boiled, the husks, the red powder covering the grain, etc., rise up and smear the mouth, rim and lid of the cauldron, so too, when eaten it rises up during its cooking and simmering by the bodily fire that pervades the whole body, it turns into tartar, which smears the teeth, | |
| Jivhātāluppabhutīni kheḷasemhādibhāvena, akkhikaṇṇanāsaadhomaggādike akkhigūthakakaṇṇagūthakasiṅghāṇikāmuttakarīsādibhāvena sammakkheti. | and it turns into spittle, phlegm, etc., which respectively smear the tongue, palate, etc.; and it turns into eye-dirt, ear-dirt, snot, urine, excrement, etc., which respectively smear the eyes, ears, nose and nether passages. | |
| Yena sammakkhitāni imāni dvārāni divase divase dhoviyamānānipi neva sucīni, na manoramāni honti. | And when these doors are smeared by it, they never become either clean or pleasing even though washed every day. | |
| Yesu ekaccaṃ dhovitvā hattho puna udakena dhovitabbo hoti. | And after one has washed a certain one of these, the hand has to be washed again.17 |
Comm. NT: 17.
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| Ekaccaṃ dhovitvā dvattikkhattuṃ gomayenapi mattikāyapi gandhacuṇṇenapi dhovato pāṭikulyatā vigacchatīti evaṃ sammakkhanato paṭikkūlatā paccavekkhitabbā. | And after one has washed a certain one of these, the repulsiveness does not depart from it even after two or three washings with cow dung and clay and scented powder. This is how repulsiveness should be reviewed as to smearing. | |
| 305.Tassevaṃ dasahākārehi paṭikkūlataṃ paccavekkhato takkāhataṃ vitakkāhataṃ karontassa paṭikkūlākāravasena kabaḷīkārāhāro pākaṭo hoti. | 25.As he reviews repulsiveness in this way in ten aspects and strikes at it with thought and applied thought, physical nutriment becomes evident to him in its repulsive aspect. | |
| So taṃ nimittaṃ punappunaṃ āsevati bhāveti bahulīkaroti. | He cultivates that sign18 again and again, develops and repeatedly practices it. |
Comm. NT: 18.
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| Tassevaṃ karoto nīvaraṇāni vikkhambhanti. | As he does so, the hindrances are suppressed, | |
| Kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā appanaṃ appattena upacārasamādhinā cittaṃ samādhiyati. | and his mind is concentrated in access concentration, but without reaching absorption because of the profundity of physical nutriment as a state with an individual essence. | |
| Paṭikkūlākāraggahaṇavasena panettha saññā pākaṭā hoti. | But perception is evident here in the apprehension of the repulsive aspect, | |
| Tasmā imaṃ kammaṭṭhānaṃ āhāre paṭikkūlasaññā icceva saṅkhaṃ gacchati. | which is why this meditation subject goes by the name of “perception of repulsiveness in nutriment.” | |
| Imañca pana āhāre paṭikkūlasaññaṃ anuyuttassa bhikkhuno rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati. | 26. When a bhikkhu devotes himself to this perception of repulsiveness in nutriment, his mind retreats, retracts and recoils from craving for flavours. | |
| So kantāranittharaṇatthiko viya puttamaṃsaṃ vigatamado āhāraṃ āhāreti yāvadeva dukkhassa nittharaṇatthāya. | He nourishes himself with nutriment without vanity and only for the purpose of crossing over suffering, as one who seeks to cross over the desert eats his own dead child’s flesh (S II 98). | |
| Athassa appakasireneva kabaḷīkārāhārapariññāmukhena pañcakāmaguṇiko rāgo pariññaṃ gacchati. | Then his greed for the five cords of sense desire comes to be fully understood without difficulty by means of the full understanding of the physical nutriment. | |
| So pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānāti. | He fully understands the materiality aggregate by means of the full-understanding of the five cords of sense desire. | |
| Aparipakkādipaṭikkūlabhāvavasena cassa kāyagatāsatibhāvanāpi pāripūriṃ gacchati, asubhasaññāya anulomapaṭipadaṃ paṭipanno hoti. | Development of mindfulness occupied with the body comes to perfection in him through the repulsiveness of “what is uncooked” and the rest. He has entered upon a way that is in conformity with the perception of foulness. | |
| Imaṃ pana paṭipattiṃ nissāya diṭṭheva dhamme amatapariyosānataṃ anabhisambhuṇanto sugatiparāyano hotīti. | And by keeping to this way, even if he does not experience the deathless goal in this life, he is at least bound for a happy destiny. | |
| Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā. | This is the detailed explanation of the development of the perception of repulsiveness in nutriment. |