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Прояснение нематериальных составляющих Палийский оригинал
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| 670.Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā. | 18. When he has quite cleared up his discerning of materiality, then the immaterial states become evident to him through one of three aspects, that is, through contact, through feeling, or through consciousness. | |
| Kathaṃ? | How? | |
| Ekassa tāva "pathavīdhātu kakkhaḷalakkhaṇā"tiādinā nayena dhātuyo pariggaṇhantassa paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, saddhiṃ phassena cetanā saṅkhārakkhandho, cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 19.1. (a) When he discerns the [four primary] elements in the way beginning, “The earth element has the characteristic of hardness” (XI.93), contact becomes evident to him as the first conjunction. Then the feeling associated with that as the feeling aggregate, the associated perception as the perception aggregate, the associated volition together with the aforesaid contact as the formations aggregate, and the associated consciousness as the consciousness aggregate. | |
| Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti (visuddhi. 1.307) paṭhamābhinipāto phasso, taṃsampayuttā vedanā vedanākkhandho - pe - cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 1. (b) Likewise [when he has discerned them in this way,] “In the head hair it is the earth element that has the characteristic of hardness … in the in- breaths and out-breaths it is the earth element that has the characteristic of hardness” (XI.31), contact becomes evident as the first conjunction. Then the feeling associated with it as the feeling aggregate, … the associated consciousness as the consciousness aggregate. | |
| Evaṃ arūpadhammā phassavasena upaṭṭhahanti. | This is how immaterial states become evident through contact. | |
| Ekassa "pathavīdhātu kakkhaḷalakkhaṇā"ti tadārammaṇarasānubhavanakavedanā vedanākkhandho, taṃsampayuttā saññā saññākkhandho, taṃsampayutto phasso ca cetanā ca saṅkhārakkhandho, taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 20. 2. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus [as pleasant, etc.,] becomes evident as the feeling aggregate, the perception associated with that as the perception aggregate, the contact and the volition associated with that as the formations aggregate, and the consciousness associated with that as the consciousness aggregate. | |
| Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti tadārammaṇarasānubhavanakavedanā vedanākkhandho - pe - taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti. | 2. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus becomes evident as the feeling aggregate … and the consciousness associated with that as the consciousness aggregate. | |
| Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti. | This is how the immaterial states become evident through feeling. | |
| Aparassa "pathavīdhātu kakkhaḷalakkhaṇā"ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. | 21. 3. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate, the feeling associated with it as the feeling aggregate, the associated perception as the perception aggregate, and the associated contact and volition as the formations aggregate. | |
| Tathā "kese pathavīdhātu kakkhaḷalakkhaṇā - pe - assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā"ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti. | 3. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate … and the associated contact and volition as the formations aggregate. | |
| Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti. | This is how the immaterial states become evident through consciousness. | |
| Eteneva upāyena "kammasamuṭṭhāne kese pathavīdhātu kakkhaḷalakkhaṇā"tiādinā nayena dvācattālīsāya dhātukoṭṭhāsesu catunnaṃ catunnaṃ dhātūnaṃ vasena, sesesu ca cakkhudhātuādīsu rūpapariggahamukhesu sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā. | 22.In the case of [the ways of discerning materiality as consisting of] the forty- two aspects of the elements beginning with the head hairs [that is, thirty-two aspects of the body, four aspects of the fire element and six aspects of the air element,] either by these same means given above or by means of the method beginning, “In the kamma-originated head hairs it is the earth element that has the characteristic of hardness—and also in the case of the methods of discerning materiality as consisting of the eye, etc.—by means of the four primary elements in each, the construing should be done by working out all the differences in each method. | |
| 671.Yasmā ca evaṃ suvisuddharūpapariggahasseva tassa arūpadhammā tīhākārehi pākaṭā honti. | 23.Now, it is only when he has become quite sure about discerning materiality in this way that immaterial states become quite evident to him in the three aspects. | |
| Tasmā suvisuddharūpapariggaheneva arūpapariggahāya yogo kātabbo, na itarena. | Therefore he should only undertake the task of discerning the immaterial states after he has completed that, not otherwise. | |
| Sace hi ekasmiṃ vā rūpadhamme upaṭṭhite dvīsu vā rūpaṃ pahāya arūpapariggahaṃ ārabhati kammaṭṭhānato parihāyati, pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya. | If he leaves off discerning materiality when, say, one or two material states have become evident in order to begin discerning the immaterial, then he falls from his meditation subject like the mountain cow already described under the Development of the Earth Kasiṇa (IV.130). | |
| Suvisuddharūpapariggahassa pana arūpapariggahāya yogaṃ karoto kammaṭṭhānaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti. | But if he undertakes the task of discerning the immaterial after he is already quite sure about discerning materiality thus, then his meditation subject comes to growth, increase and perfection. | |
| So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti, tesaṃ ārammaṇabhūtāni cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ rūpanti vavatthapeti. | 24.He defines the four immaterial aggregates that have thus become evident through contact, etc., as “mentality.” And he defines their objects, namely, the four primaries and the materiality derived from the four primaries, as “materiality.” | |
| Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme khaggena samuggaṃ vivaramāno viya yamakatālakandaṃ phālayamāno viya ca nāmañca rūpañcāti dvedhā vavatthapeti. | So, as one who opens a box with a knife, as one who splits a twin palmyra bulb in two, he defines all states of the three planes,9 the eighteen elements, twelve bases, five aggregates, in the double way as “mentality- materiality,” |
Comm. NT: 9.
There follows a long paragraph showing how the concepts of these systems are to be assimilated into mentality-materiality where... Все комментарии (1) |
| Nāmarūpamattato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthīti niṭṭhaṃ gacchati. | and he concludes that over and above mere mentality-materiality there is nothing else that is a being or a person or a deity or a Brahmā. |