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| 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... Все комментарии (1) |
| 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.” Все комментарии (1) |
| 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. |