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Охват умов других людей Палийский оригинал

пали Nyanamoli thera - english Комментарии
401.Cetopariyañāṇakathāya cetopariyañāṇāyāti ettha pariyātīti pariyaṃ, paricchindatīti attho. 8.As to the explanation of knowledge of penetration of minds. Here, it goes all round (pariyāti), thus it is penetration (pariya); the meaning is that it delimits (paricchindati). NT: [the text is as follows: “He directs, he inclines, his mind to the knowledge of penetration of minds. He penetrates with his mind the minds of oth...
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Cetaso pariyaṃ cetopariyaṃ. The penetration of the heart (cetaso pariyaṃ) is “penetration of minds” (cetopariya).
Cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ. It is penetration of hearts and that is knowledge, thus it is knowledge of penetration of minds (cetopariyañāṇa).
Tadatthāyāti vuttaṃ hoti. [He directs his consciousness] to that, is what is meant.
Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. Of other beings: of the rest of beings, himself excluded.
Parapuggalānanti idampi iminā ekatthameva. Of other persons: this has the same meaning as the last,
Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. the wording being varied to suit those susceptible of teaching [in another way], and for the sake of elegance of exposition.
Cetasā cetoti attano cittena tesaṃ cittaṃ. With his mind the minds: with his [manner of] consciousness the [manner of] consciousness of other beings.
Paricca pajānātīti paricchinditvā sarāgādivasena nānappakārato jānāti. Having penetrated (paricca): having delimited all round. He understands: he understands them to be of various sorts beginning with that affected by greed.
Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? 9.But how is this knowledge to be aroused?
Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. That is successfully done through the divine eye, which constitutes its preliminary work.
Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ. Therefore the bhikkhu should extend light, and he should seek out (pariyesitabba) another’s [manner of] consciousness by keeping under observation with the divine eye the colour of the blood present with the matter of the physical heart as its support.5 Comm. NT: 5.
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Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. For when [a manner of] consciousness accompanied by joy is present, the blood is red like a banyan-fig fruit;
Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ. when [a manner of] consciousness accompanied by grief is present, it is blackish like a rose-apple fruit;
Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ. when [a manner of] consciousness accompanied by serenity is present, it is clear like sesame oil.
Tasmā tena "idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna"nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. So he should seek out another’s [manner of] consciousness by keeping under observation the colour of the blood in the physical heart thus, “This matter is originated by the joy faculty; this is originated by the grief faculty; this is originated by the equanimity faculty,” and so consolidate his knowledge of penetration of hearts.
Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena. 10.It is when it has been consolidated in this way that he can gradually get to understand not only all manner of sense-sphere consciousness but those of fine-material and immaterial consciousness as well by tracing one [manner of] consciousness from another without any more seeing the physical heart’s matter.
Vuttampi cetaṃ aṭṭhakathāyaṃ "āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? For this is said in the Commentary: “When he wants to know another’s [manner of] consciousness in the immaterial modes, whose physical-heart matter can he observe? Whose material alteration [originated] by the faculties can he look at?
Na kassaci. No one’s.
Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. The province of a possessor of supernormal power is [simply] this, namely, wherever the [manner of] consciousness he adverts to is, there he knows it according to these sixteen classes.”
Akatābhinivesassa pana vasena ayaṃ kathā"ti. But this explanation [by means of the physical heart] is for one who has not [yet] done any interpreting.6 Comm. NT: 6. A rather special use of the word abhinivesa, perhaps more freely renderable here as “practice.”
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Sarāgaṃ vā cittantiādīsu pana aṭṭhavidhaṃ lobhasahagataṃ cittaṃ sarāgaṃ cittanti veditabbaṃ. 11. As regards [the manner of] consciousness affected by greed, etc., the eight [manners of] consciousness accompanied by greed (see Table III, nos. (22)–(29)) should be understood as [the manner of] consciousness affected by greed.
Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ. The remaining profitable and indeterminate [manners of] consciousness in the four planes are unaffected by greed.
Dve domanassacittāni dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. The four, namely, the two consciousnesses accompanied by grief (nos. (30) and (31)), and the two consciousnesses [accompanied respectively by] uncertainty (32) and agitation (33) are not included in this dyad,
Keci pana therā tānipi saṅgaṇhanti. though some elders include them too.
Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma. It is the two consciousnesses accompanied by grief that are called consciousness affected by hate.
Sabbampi catubhūmakaṃ kusalābyākataṃ vītadosaṃ. And all profitable and indeterminate consciousnesses in the four planes are unaffected by hate.
Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. The remaining ten kinds of unprofitable consciousnesses (nos. (22)–(29) and (32) and (33)) are not included in this dyad,
Keci pana therā tānipi saṅgaṇhanti. though some elders include them too.
Samohaṃvītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ, mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ. Affected by delusion … unaffected by delusion: here only the two, namely, that accompanied by uncertainty and that accompanied by agitation, are affected by delusion alone [without being accompanied by the other two unprofitable roots]. But [all] the twelve kinds of unprofitable consciousnesses (nos. (22)–(33)) can also be understood as [the manner of] consciousness affected by delusion since delusion is present in all kinds of unprofitable consciousnesses.
Avasesaṃ vītamohaṃ. The rest are unaffected by delusion.
Thinamiddhānugataṃ pana saṃkhittaṃ. 12.Cramped is that attended by stiffness and torpor.
Uddhaccānugataṃ vikkhittaṃ. Distracted is that attended by agitation.
Rūpāvacarārūpāvacaraṃ mahaggataṃ. Exalted is that of the fine-material and immaterial spheres.
Avasesaṃ amahaggataṃ. Unexalted is the rest.
Sabbampi tebhūmakaṃ sauttaraṃ. Surpassed is all that in the three [mundane] planes.
Lokuttaraṃ anuttaraṃ. Unsurpassed is the supramundane.
Upacārappattaṃ appanāppattañca samāhitaṃ. Concentrated is that attained to access and that attained to absorption.
Ubhayamappattaṃ asamāhitaṃ. Unconcentrated is that not attained to either.
Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ. Liberated is that attained to any [of the five kinds of] deliverance, that is to say, deliverance by substitution of opposites [through insight], by suppression [through concentration], by cutting off [by means of the path], by tranquillization [by means of fruition], and by renunciation [as Nibbāna] (see Paṭis I 26 under “abandoning”).
Pañcavidhampi etaṃ vimuttimappattaṃ avimuttanti veditabbaṃ. Unliberated is that which has not attained to any of the five kinds of liberation.
Iti cetopariyañāṇalābhī bhikkhu sabbappakārampi idaṃ sarāgaṃ vā cittaṃ - pe - avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātīti. So the bhikkhu who has acquired the knowledge of penetration of hearts understands all these [manners of consciousness, namely, the manner of] consciousness affected by greed as affected by greed … [the unliberated manner of] consciousness as unliberated.
Cetopariyañāṇakathā niṭṭhitā.
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