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| 400.Idāni dibbasotadhātuyā niddesakkamo anuppatto. | 1.[407] It is now the turn for the description of the divine ear element. | |
| Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo. | Herein, and also in the case of the remaining three kinds of direct-knowledge, the meaning of the passage beginning, “When his concentrated mind …” (D I 79) should be understood in the way already stated (XII.13f.); | |
| Sabbattha pana visesamattameva vaṇṇayissāma. | and in each case we shall only comment on what is different. [The text is as follows: “He directs, he inclines, his mind to the divine ear element. With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near”(D I 79).] | |
| Tatra dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. | 2.Herein, with the divine ear element: it is divine here because of its similarity to the divine; | |
| Devānaṃ hi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthā dibbapasādasotadhātu hoti. | for deities have as the divine ear element the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections. | |
| Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. | And this ear element consisting in knowledge, which is produced by the power of this bhikkhu’s energy in development, is similar to that, so it is “divine” because it is similar to the divine. | |
| Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. | Furthermore, it is “divine” because it is obtained by means of divine abiding and because it has divine abiding as its support. | |
| Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. | And it is an “ear element” (sota-dhātu) in the sense of hearing (savana) and in the sense of being a soulless [element]. | |
| Sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu. | Also it is an “ear element” because it is like the ear element in its performance of an ear element’s function. | |
| Tāya dibbāya sotadhātuyā. | With that divine ear element … he hears … | |
| Visuddhāyāti parisuddhāya nirupakkilesāya. | Which is purified: which is quite pure through having no imperfection. | |
| Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya. | And surpasses the human: which in the hearing of sounds surpasses, stands beyond, the human ear element by surpassing the human environment. | |
| Ubho sadde suṇātīti dve sadde suṇāti. | 3.He hears both kinds of sounds: he hears the two kinds of sounds. | |
| Katame dve? | What two? | |
| Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. | The divine and the human: the sounds of deities and of human beings, is what is meant. | |
| Etena padesapariyādānaṃ veditabbaṃ. | This should be understood as partially inclusive. | |
| Ye dūre santike cāti ye saddā dūre paracakkavāḷepi ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. | Those that are far as well as near: what is meant is that he hears sounds that are far off, even in another world-sphere, and those that are near, even the sounds of the creatures living in his own body. | |
| Etena nippadesapariyādānaṃ veditabbaṃ. | This should be understood as completely inclusive. | |
| Kathaṃ panāyaṃ uppādetabbāti? | 4. But how is this [divine ear element] aroused? | |
| Tena bhikkhunā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo. | The bhikkhu [408] should attain jhāna as basis for direct-knowledge and emerge. Then, with the consciousness belonging to the preliminary-work concentration,1 he should advert first to the gross sounds in the distance normally within range of hearing: |
Comm. NT: 1.
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| Vihāre ghaṇḍisaddo, bherisaddo, saṅkhasaddo, sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo, pakatikathaṃ kathentānaṃ "kiṃ bhante, kimāvuso"tiādisaddo, sakuṇasaddo, vātasaddo, padasaddo, pakkuthitaudakassa cicciṭāyanasaddo, ātape sussamānatālapaṇṇasaddo, kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasaddā āvajjitabbā. | the sound in the forest of lions, etc., or in the monastery the sound of a gong, the sound of a drum, the sound of a conch, the sound of recitation by novices and young bhikkhus reciting with full vigour, the sound of their ordinary talk such as “What, venerable sir? ”, “What, friend? ”, etc., the sound of birds, the sound of wind, the sound of footsteps, the fizzing sound of boiling water, the sound of palm leaves drying in the sun, the sound of ants, and so on. Beginning in this way with quite gross sounds, he should successively advert to more and more subtle sounds. | |
| Tena puratthimāya disāya saddānaṃ saddanimittaṃ manasikātabbaṃ. | He should give attention to the sound sign of the sounds in the eastern direction, | |
| Pacchimāya, uttarāya, dakkhiṇāya, heṭṭhimāya, uparimāya disāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya saddānaṃ saddanimittaṃ manasikātabbaṃ. | in the western direction, in the northern direction, in the southern direction, in the upper direction, in the lower direction, in the eastern intermediate direction, in the western intermediate direction, in the northern intermediate direction, and in the southern intermediate direction. | |
| Oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasikātabbaṃ. | He should give attention to the sound sign of gross and of subtle sounds.2 |
Comm. NT: 2.
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| Tassa te saddā pākatikacittassāpi pākaṭā honti. | 5. These sounds are evident even to his normal consciousness; | |
| Parikammasamādhicittassa pana ativiya pākaṭā. | but they are especially evident to his preliminary-work-concentration consciousness.3 |
Comm. NT: 3.
Все комментарии (1) |
| Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. | As he gives his attention to the sound sign in this way, [thinking] “Now the divine ear element will arise,” mind-door adverting arises making one of these sounds its object. | |
| Tasmiṃ niruddhe cattāri pañca vā javanāni javanti, yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ. | When that has ceased, then either four or five impulsions impel, the first three, or four, of which are of the sense sphere and are called preliminary- work, access, conformity, and change-of-lineage, while the fourth, or the fifth, is fine-material-sphere absorption consciousness belonging to the fourth jhāna. | |
| Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātūti veditabbā. | 6. Herein, it is knowledge arisen together with the absorption consciousness that is called the divine ear element. | |
| Tato paraṃ tasmiṃ sote patito hoti. | After that [absorption has been reached, the divine ear element] becomes merged in that ear [of knowledge].4 |
Comm. NT: 4.
Все комментарии (1) |
| Taṃ thāmajātaṃ karontena "etthantare saddaṃ suṇāmī"ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ. | When consolidating it, he should extend it by delimiting a single finger-breadth thus, “I will hear sounds within this area,” | |
| Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ. | then two finger-breadths, four finger- breadths, eight finger-breadths, a span, a ratana (= 24 finger-breadths), the interior of the room, the veranda, the building, the surrounding walk, the park belonging to the community, the alms-resort village, the district, and so on up to the [limit of the] world-sphere, or even more. This is how he should extend it by delimited stages. | |
| Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva. | 7.One who has reached direct-knowledge in this way hears also by means of direct-knowledge without re-entering the basic jhāna any sound that has come within the space touched by the basic jhāna’s object. | |
| Evaṃ suṇanto ca sacepi yāva brahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthapetukāmatāya sati ayaṃ saṅkhasaddo ayaṃ bherisaddoti vavatthapetuṃ sakkotiyevāti. | And in hearing in this way, even if there is an uproar with sounds of conches, drums, cymbals, etc., right up to the Brahmā-world [409] he can, if he wants to, still define each one thus, “This is the sound of conches, this is the sound of drums.” | |
| Dibbasotadhātukathā niṭṭhitā. | The explanation of the divine ear element is ended. |