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| 662.Idāni yā "imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā 'sīlavisuddhi ceva cittavisuddhi cā'ti dve mūlabhūtā visuddhiyo sampādetabbā"ti vuttā. | 1.Now, it was said earlier (XIV.32) that he “should first fortify his knowledge by learning and questioning about those things that are the ‘soil’ after he has perfected the two purifications—purification of virtue and purification of consciousness—that are the ‘roots.’” | ||
| Tattha sīlavisuddhi nāma suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ, tañca sīlaniddese vitthāritameva. | Now, of those, purification of virtue is the quite purified fourfold virtue beginning with Pātimokkha restraint; and that has already been dealt with in detail in the Description of Virtue; (Chs. I and II) | ||
| Cittavisuddhi nāma saupacārā aṭṭha samāpattiyo, tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva. | and the purification of consciousness, namely, the eight attainments together with access concentration, has also been dealt with in detail in all its aspects in the Description of Concentration, (Chs. III to XIII) stated under the heading of “consciousness” [in the introductory verse]. | ||
| Tasmā tā tattha vitthāritanayeneva veditabbā. | So those two purifications should be understood in detail as given there. | ||
| Yaṃ pana vuttaṃ "diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra"nti, tattha nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma. | 2. But it was said above (XIV.32) that “The five purifications, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path, purification by knowledge and vision of the way, and purification by knowledge and vision, are the ‘trunk.’ ” Herein, “purification of view” is the correct seeing of mentality-materiality.1 |
Сomm. NT: 1.
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| 663.Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā. | 3.One who wants to accomplish this, if, firstly, his vehicle is serenity,2 should emerge from any fine-material or immaterial jhāna, except the base consisting of neither perception nor non-perception,3 and he should discern, according to characteristic, function, etc., the jhāna factors consisting of applied thought, etc., and the states associated with them, [that is, feeling, perception, and so on]. |
Comm. NT: 3.
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| Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ. | When he has done so, all that should be defined as “mentality” (nāma) in the sense of bending (namana)4 because of its bending on to the object. | Установив их, всё это следует обозначить как "умственное" (nāma) в смысле склонения (namana) к предмету. |
Comm. NT: 4.
4. See S II 23f.
“Name-and-form” has many advantages over “mentality-materiality” if only because it preserves the integrity ... Все комментарии (1) |
| Tato yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati, evameva ayampi yogāvacaro taṃ nāmaṃ upaparikkhanto "idaṃ nāmaṃ kiṃ nissāya pavattatī"ti pariyesamāno tassa nissayaṃ hadayarūpaṃ passati. | 4.Then, just as a man, by following a snake that he has seen in his house, finds its abode, so too this meditator scrutinizes that mentality, he seeks to find out what its occurrence is supported by and he sees that it is supported by the matter of the heart. | ||
| Tato hadayarūpassa nissayabhūtāni, bhūtanissitāni ca sesupādāyarūpānīti rūpaṃ pariggaṇhāti. | After that, he discerns as materiality the primary elements, which are the heart’s support, and the remaining, derived kinds of materiality that have the elements as their support. | ||
| So sabbampetaṃ ruppanato rūpanti vavatthapeti. | He defines all that as “materiality” (rūpa) because it is “molested” (ruppana) [by cold, etc.]. | ||
| Tato namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpanti saṅkhepato nāmarūpaṃ vavatthapeti. | After that he defines in brief as “mentality-materiality” (nāma-rūpa) the mentality that has the characteristic of “bending” and the materiality that has the characteristic of “being molested.” | ||
| 664.Suddhavipassanāyāniko pana ayameva vā samathayāniko catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena saṅkhepato vā vitthārato vā catasso dhātuyo pariggaṇhāti. | 5.But one whose vehicle is pure insight, or that same aforesaid one whose vehicle is serenity, discerns the four elements in brief or in detail in one of the various ways given in the chapter on the definition of the four elements (XI.27ff.). | ||
| Athassa yāthāvasarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi tāva kese "catasso dhātuyo, vaṇṇo, gandho, raso, ojā, jīvitaṃ, kāyappasādo"ti evaṃ kāyadasakavasena dasa rūpāni, tattheva bhāvassa atthitāya bhāvadasakavasena dasa, tattheva āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ, cittasamuṭṭhānanti aparānipi catuvīsatīti evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa catucattālīsa rūpāni, sedo, assu, kheḷo, siṅghāṇikāti imesu pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni, udariyaṃ, karīsaṃ, pubbo, muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pākaṭāni hontīti. | Then, when the elements have become clear in their correct essential characteristics, firstly, in the case of head hair originated by kamma there become plain ten instances of materiality (rūpāni) with the body decad thus: the four elements, colour, odour, flavour, nutritive essence, and life, and body sensitivity. And because the sex decad is present there too there are another ten [that is, the same nine with sex instead of body sensitivity]. And since the octad-with-nutritive-essence-as-eighth [that is, the four elements and colour, odour, flavour, and nutritive essence,] originated by nutriment, and that originated by temperature, and that originated by consciousness are present there too, there are another twenty-four. So there is a total of forty-four instances of materiality in the case of each of the twenty-four bodily parts of fourfold origination. But in the case of the four, namely, sweat, tears, spittle, and snot,5 which are originated by temperature and by consciousness, there are sixteen instances of materiality with the two octads-with-nutritive-essence-as-eighth in each. In the case of the four, namely, gorge, dung, pus, and urine, which are originated by temperature, eight instances of materiality become plain in each with the octad-with-nutritive-essence- as-eighth in what is originated only by temperature. |
Comm. NT: 5.
There are seven kinds of decads: those of the physical basis of mind (heart), sex, living, physical eye, ear, nose, tongue, a... Все комментарии (1) |
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| Esa tāva dvattiṃsākāre nayo. | This, in the first place, is the method in the case of the thirty-two bodily aspects. | ||
| Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare dasa ākārā āvibhavanti. | 6. But there are ten more aspects6 that become clear when those thirty-two aspects have become clear. |
Comm. NT: 6. The ten are four aspects of the fire element and six aspects of the air element; what heats, what consumes, what burns up, what digests; ... Все комментарии (1) |
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| Tattha asitādiparipācake tāva kammaje tejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni, tathā cittaje assāsapassāsakoṭṭhāsepi ojaṭṭhamakañceva saddo cāti nava, sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa rūpāni pākaṭāni honti. | And as regards these, firstly, nine instances of materiality, that is, the octad-with-nutritive-essence-as-eighth plus life, become plain in the case of the kamma-born part of heat (fire) that digests what is eaten, etc., and likewise nine [instances of materiality], that is, the octad-with-nutritive- essence-as-eighth plus sound, in the case of the consciousness-born part [of air consisting] of in-breaths and out-breaths; and thirty-three instances of materiality, that is, the [kamma-born] life-ennead and the three octads-with-nutritive-essence- as-eighth in the case of each of the remaining eight [parts] that are of fourfold origination. | ||
| Tassevaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesu vatthudvāravasena pañca cakkhudasakādayo, hadayavatthudasakañcāti aparānipi saṭṭhirūpāni pākaṭāni honti. | 7. And when these instances of materiality derived [by clinging] from the primaries have thus become plain in detail in the case of these forty-two aspects, [that is, thirty-two parts of the body, four modes of fire, and six modes of air,] another sixty instances of materiality become plain with the physical [heart-] basis and the [five] sense doors, that is, with the heart-basis decad and the five decads beginning with the eye decad. | ||
| So sabbānipi tāni ruppanalakkhaṇena ekato katvā "etaṃ rūpa"nti passati. | Taking all these together under the characteristic of “being molested,” he sees them as “materiality.” | ||
| Tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā honti. | 8.When he has discerned materiality thus, the immaterial states become plain to him in accordance with the sense doors, | ||
| Seyyathidaṃ – dvepañcaviññāṇāni, tisso manodhātuyo, aṭṭhasaṭṭhi manoviññāṇadhātuyoti ekāsīti lokiyacittāni, avisesena ca tehi cittehi sahajāto phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāroti ime satta satta cetasikāti. | that is to say, the eighty-one kinds7 of mundane consciousness consisting of the two sets of five consciousnesses ((34)– (38) and (50)–(54)), the three kinds of mind element ((39), (55) and (70)) and the sixty-eight [589] kinds of mind-consciousness element; and then seven consciousness-concomitants, that is, (i) contact, feeling, perception, (ii) volition, (vii) life, (viii) steadiness of consciousness, and (xxx) attention, which are invariably conascent with all these consciousnesses. |
Comm. NT: 7.
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| Lokuttaracittāni pana neva suddhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattāti. | The supramundane kinds of consciousness, however, are not discernible either by one who is practicing pure insight or by one whose vehicle is serenity because they are out of their reach. | ||
| So sabbepi te arūpadhamme namanalakkhaṇena ekato katvā "etaṃ nāma"nti passati. | Taking all these immaterial states together under the characteristic of “bending,” he sees them as “mentality.” | ||
| Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti. | This is how one [meditator] defines mentality-materiality in detail through the method of defining the four elements. | ||
| 665.Aparo aṭṭhārasadhātuvasena. | 9.Another does it by means of the eighteen elements. | ||
| Kathaṃ? | How? | ||
| Idha bhikkhu atthi imasmiṃ attabhāve cakkhudhātu - pe - manoviññāṇadhātūti dhātuyo āvajjitvā yaṃ loko setakaṇhamaṇḍalavicittaṃ āyatavitthataṃ akkhikūpake nhārusuttakena ābaddhaṃ maṃsapiṇḍaṃ "cakkhū"ti sañjānāti, taṃ aggahetvā khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ "cakkhudhātū"ti vavatthapeti. | Here a bhikkhu considers the elements thus: “There are in this person the eye element, … the mind-consciousness element.” Instead of taking the piece of flesh variegated with white and black circles, having length and breath, and fastened in the eye socket with a string of sinew, which the world terms “an eye,” he defines as “eye element” the eye sensitivity of the kind described among the kinds of derived materiality in the Description of the Aggregates (XIV.47). | ||
| Yāni panassa nissayabhūtā catasso dhātuyo, parivārakāni cattāri vaṇṇa-gandha-rasa-ojā-rūpāni, anupālakaṃ jīvitindriyanti nava sahajātarūpāni, tattheva ṭhitāni kāyadasakabhāvadasakavasena vīsati kammajarūpāni, āhārasamuṭṭhānādīnaṃ tiṇṇaṃ ojaṭṭhamakānaṃ vasena catuvīsati anupādinnarūpānīti evaṃ sesāni tepaṇṇāsa rūpāni honti, na tāni ca "cakkhudhātū"ti vavatthapeti. | 10. But he does not define as “eye element” the remaining instances of materiality, which total fifty-three, that is, the nine conascent instances of materiality consisting of the four primary elements, which are its support, the four concomitant instances of materiality, namely, colour, odour, flavour, and nutritive essence, and the sustaining life faculty; and also the twenty kamma- born instances of materiality that are there too, consisting of the body decad and sex decad; and the twenty-four unclung-to instances of materiality consisting of the three octads-with-nutritive-essence-as-eighth, which are originated by nutriment and so on. | ||
| Esa nayo sotadhātuādīsupi. | The same method applies to the ear element and the rest. | ||
| Kāyadhātuyaṃ pana avasesāni tecattālīsa rūpāni honti. | But in the case of the body element the remaining instances of materiality total forty-three, | ||
| Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti. | though some say forty-five by adding sound and making nine each for the temperature-born and consciousness-born [sound]. | ||
| Iti ime pañca pasādā, tesañca visayā rūpasaddagandharasaphoṭṭhabbā pañcāti dasa rūpāni dasa dhātuyo honti. | 11.So these five sensitivities, and their five respective objective fields, that is, visible data, sounds, odours, flavours, and tangible data, make ten instances of materiality, which are ten [of the eighteen] elements. | ||
| Avasesarūpāni dhammadhātuyeva honti. | The remaining instances of materiality are the mental-data element only. | ||
| Cakkhuṃ pana nissāya rūpaṃ ārabbha pavattaṃ cittaṃ cakkhuviññāṇadhātu nāmāti evaṃ dvepañcaviññāṇāni pañca viññāṇadhātuyo honti. | The consciousness that occurs with the eye as its support and contingent upon a visible datum is called “eye-consciousness element” [and likewise with the ear and so on]. | ||
| Tīṇi manodhātucittāni ekā manodhātu, aṭṭhasaṭṭhi manoviññāṇadhātucittāni manoviññāṇadhātūti sabbānipi ekāsīti lokiyacittāni satta viññāṇadhātuyo. | In this way the two sets of five consciousnesses are the five “consciousness elements.” The three kinds of consciousness consisting of mind element ((39), (55) and (70)) are the single “mind element.” The sixty-eight kinds of mind-consciousness element are the “mind-consciousness element.” So all the eighty-one kinds of mundane consciousness make up seven kinds of consciousness element; | ||
| Taṃsampayuttā phassādayo dhammadhātūti evamettha aḍḍhekādasa dhātuyo rūpaṃ, aḍḍhaṭṭhamā dhātuyo nāmanti evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti. | and the contact, etc., associated therewith are the mental- data element. So ten-and-a-half elements are materiality and seven-and-a-half elements [590] are mentality. This is how one [meditator] defines mentality-materiality by means of the eighteen elements. | ||
| 666.Aparo dvādasāyatanavasena. | 12. Another does it by means of the twelve bases. | ||
| Kathaṃ? | How? | ||
| Cakkhudhātuyaṃ vuttanayeneva ṭhapetvā tepaṇṇāsa rūpāni cakkhupasādamattaṃ "cakkhāyatana"nti vavatthapeti. | He defines as “eye base” the sensitivity only, leaving out the fifty-three remaining instances of materiality, in the way described for the eye element. | Он определяет сферу зрения только как чувствительность, исключая оставшиеся 33 вида материального тем образом как описано для элемента зрения. | |
| Tattha vuttanayeneva ca sotaghānajivhākāyadhātuyo "sotaghānajivhākāyāyatanānī"ti, tesaṃ visayabhūte pañcadhamme "rūpasaddagandharasaphoṭṭhabbāyatanānī"ti, lokiyasattaviññāṇadhātuyo "manāyatana"nti, taṃsampayuttā phassādayo sesarūpañca "dhammāyatana"nti evamettha aḍḍhekādasa āyatanāni rūpaṃ, diyaḍḍhaāyatanāni nāmanti evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti. | And in the way described there [he also defines] the elements of the ear, nose, tongue, and body, as “ear base, nose base, tongue base, body base.” He defines five states that are their respective objective fields as “visible-data base, sound base, odour base, flavour base, tangible-data base.” He defines the seven mundane consciousness elements as “mind base.” He defines the contact, etc., associated there with and also the remaining instances of materiality as “mental-data base.” So here ten-and-a- half bases are materiality and one-and-a-half bases are mentality. This is how one [meditator] defines mentality-materiality by means of the twelve bases. | И по объяснённому выше принципу он также определяет элементы органа слуха, органа обоняния, органа вкуса и органа осязания как "сфера слуха, сфера обоняния, сфера чувства вкуса, сфера осязания". Он также определяет пять явлений как их соответствующие области: "сфера образного, сфера слухов, сфера запахов, сфера вкусов, сфера осязаемых предметов". Он определяет семь мирских видов сознания как сферу рассудка. Он определяет связанное с ними соприкосновение и прочее, а также остальные виды материального как "сферу познаваемых явлений". Таким образом десять с половиной сфер составляют материальное, а одна с половиной сфер составляет умственное. Вот так практикующий определяет умственно-материальное посредством двенадцати сфер. | |
| 667.Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti. | 13.Another defines it more briefly than that by means of the aggregates. | ||
| Kathaṃ? | How? | ||
| Idha bhikkhu imasmiṃ sarīre catusamuṭṭhānā catasso dhātuyo, taṃnissito vaṇṇo, gandho, raso, ojā, cakkhupasādādayo pañca pasādā, vatthurūpaṃ, bhāvo, jīvitindriyaṃ, dvisamuṭṭhāno saddoti imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni. | Here a bhikkhu defines as “the materiality aggregate” all the following twenty- seven instances of materiality, that is, the seventeen instances of materiality consisting of the four primaries of fourfold origination in this body and dependent colour, odour, flavour, and nutritive essence, and the five sensitivities beginning with the eye sensitivity, and the materiality of the physical [heart- ]basis, sex, life faculty, and sound of twofold origination, which seventeen instances of materiality are suitable for comprehension since they are produced and are instances of concrete materiality; | ||
| Kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, aniccatāti imāni pana dasa rūpāni na sammasanupagāni, ākāravikāraantaraparicchedamattakāni, na nipphannarūpāni, na rūparūpāni. | and then the ten instances of materiality, that is, bodily intimation, verbal intimation, the space element, and the lightness, malleability, wieldiness, growth, continuity, aging, and impermanence of materiality, which ten instances of materiality are, however, not suitable for comprehension since they are merely the mode-alteration and the limitation-of- interval; they are not produced and are not concrete materiality, | ||
| Apica kho rūpānaṃ ākāravikāraantaraparicchedamattato rūpanti saṅkhaṃ gatāni. | but they are reckoned as materiality because they are mode-alterations, and limitation-of- interval, of various instances of materiality. | ||
| Iti sabbāni petāni sattavīsati rūpāni rūpakkhandho, ekāsītiyā lokiyacittehi saddhiṃ uppannā vedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, saṅkhārā saṅkhārakkhandho, viññāṇaṃ viññāṇakkhandhoti. | So he defines all these twenty-seven instances of materiality as the “the materiality aggregate.” He defines the feeling that arises together with the eighty-one kinds of mundane consciousness as the “feeling aggregate,” the perception associated therewith as the “perception aggregate,” the formations associated therewith as the “formations aggregate,” and the consciousness as the “consciousness aggregate.” | ||
| Iti rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti. | So by defining the materiality aggregate as “materiality” and the four immaterial aggregates as “mentality,” he defines mentality-materiality by means of the five aggregates. | ||
| 668.Aparo "yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa"nti (ma. ni. 1.347; a. ni. 11.17) evaṃ saṃkhitteneva imasmiṃ attabhāve rūpaṃ pariggahetvā, tathā manāyatanañceva dhammāyatanekadesañca nāmanti pariggahetvā "iti idañca nāmaṃ idañca rūpaṃ, idaṃ vuccati nāmarūpa"nti saṅkhepato nāmarūpaṃ vavatthapeti. | 14. Another discerns “materiality” in his person briefly thus: “Any kind of materiality whatever all consists of the four primary elements and the materiality derived from the four primary elements” (M I 222), and he likewise discerns the mind base and a part of the mental data base as “mentality.” Then he defines mentality-materiality in brief thus: “This mentality and this materiality are called ‘mentality-materiality.’ ” 8 |
Comm. NT: 8.
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| 669.Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti, tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. | 15.[591] But if he has discerned materiality in one of these ways, and while he is trying to discern the immaterial it does not become evident to him owing to its subtlety, then he should not give up but should again and again comprehend, give attention to, discern, and define materiality only. | ||
| Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tadārammaṇā arūpadhammā sayameva pākaṭā honti. | For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the immaterial states that have that [materiality] as their object become plain of themselves too. | ||
| Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati, so "nimittaṃ na paññāyatī"ti na ādāsaṃ chaḍḍeti, atha kho naṃ punappunaṃ parimajjati. | 16.Just as, when a man with eyes looks for the reflection of his face in a dirty looking-glass and sees no reflection, he does not throw the looking-glass away because the reflection does not appear; on the contrary, he polishes it again and again, | ||
| Tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti. | and then the reflection becomes plain of itself when the looking-glass is clean—and just as, | ||
| Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā ekavāraṃ dvevāraṃ pīḷanamattena tele anikkhamante na tilapiṭṭhaṃ chaḍḍeti, atha kho naṃ punappunaṃ uṇhodakena paripphosetvā madditvā pīḷeti. | when a man needing oil puts sesame flour in a basin and wets it with water and no oil comes out with only one or two pressings, he does not throw the sesame flour away; but on the contrary, he wets it again and again with hot water and squeezes and presses it, | ||
| Tassevaṃ karoto vippasannaṃ tilatelaṃ nikkhamati. | and as he does so clear sesame oil comes out— | ||
| Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā ekadvevāre ghaṃsanamattena udake avippasīdante na katakaṭṭhiṃ chaḍḍeti, atha kho naṃ punappunaṃ ghaṃsati. | or just as, when a man wanting to clarify water has taken a katuka nut and put his hand inside the pot and rubbed it once or twice but the water does not come clear, he does not throw the katuka nut away; on the contrary, he rubs it again and again, | ||
| Tassevaṃ karontassa kalalakaddamaṃ sannisīdati. | and as he does so the fine mud subsides | ||
| Udakaṃ acchaṃ hoti vippasannaṃ, evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ. | and the water becomes transparent and clear— so too, the bhikkhu should not give up, but he should again and again comprehend, give attention to, discern and define materiality only. | ||
| Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tappaccanīkakilesā sannisīdanti, kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti. | 17.For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the defilements that are opposing him subside, his consciousness becomes clear like the water above the [precipitated] mud, | ||
| Tadārammaṇā arūpadhammā sayameva pākaṭā honti. | and the immaterial states that have that [materiality] as their object become plain of themselves too. | ||
| Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo. | And this meaning can also be explained in this way by other analogies such as the [pressing of] sugarcane, [the beating of] criminals [to make them confess], [the taming of] an ox, the churning of curds [to produce butter], and [the cooking of] fish. |