| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
Видение порождения материального (тела) Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 700.Seyyathidaṃ – idaṃ rūpaṃ nāma kammādivasena catūhi kāraṇehi nibbattati. | that is to say, how this materiality is generated by the four causes beginning with kamma. | |
| Tattha sabbesaṃ sattānaṃ rūpaṃ nibbattamānaṃ paṭhamaṃ kammato nibbattati. | Herein, when materiality is being generated in any being, it is first generated from kamma. | |
| Paṭisandhikkhaṇeyeva hi gabbhaseyyakānaṃ tāva tisantativasena vatthu-kāya-bhāvadasakasaṅkhātāni tiṃsa rūpāni nibbattanti, tāni ca kho paṭisandhicittassa uppādakkhaṇeyeva. | For at the actual moment of rebirth- linking of a child in the womb, first thirty instances of materiality are generated in the triple continuity, in other words, the decads of physical [heart-]basis, body, and sex. And those are generated at the actual instant of the rebirth-linking consciousness’s arising. | |
| Yathā ca uppādakkhaṇe, tathā ṭhitikkhaṇepi bhaṅgakkhaṇepi. | And as at the instant of its arising, so too at the instant of its presence and at the instant of its dissolution.14 |
Comm. NT: 14.
Все комментарии (1) |
| Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti. | 23. Herein, the cessation of materiality is slow and its transformation ponderous, while the cessation of consciousness is swift and its transformation quick (light); | |
| Tenāha – "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.48). | hence it is said, “Bhikkhus, I see no other one thing that is so quickly transformed as the mind” (A I 10). | |
| Rūpe dharanteyeva hi soḷasavāre bhavaṅgacittaṃ uppajjitvā nirujjhati. | 24.For the life-continuum consciousness arises and ceases sixteen times while one material instant endures. | |
| Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā. | With consciousness the instant of arising, instant of presence, and instant of dissolution are equal; | |
| Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā. | but with materiality only the instants of arising and dissolution are quick like those [of consciousness], | |
| Ṭhitikkhaṇo pana mahā, yāva soḷasa cittāni uppajjitvā nirujjhanti, tāva vattati. | while the instant of its presence is long and lasts while sixteen consciousnesses arise and cease. | |
| Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyaṃ bhavaṅgaṃ uppajjati. | 25. The second life-continuum arises with the prenascent physical [heart- ]basis as its support, which has already reached presence and arose at the rebirth-linking consciousness’s instant of arising. | |
| Tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyaṃ bhavaṅgaṃ uppajjati. | The third life-continuum arises with the prenascent physical basis as its support, which has already reached presence and arose together with that [second life-continuum consciousness]. | |
| Iminā nayena yāvatāyukaṃ cittappavatti veditabbā. | The occurrence of consciousness can be understood to happen in this way throughout life. | |
| Āsannamaraṇassa pana ekameva ṭhānappattaṃ purejātaṃ vatthuṃ nissāya soḷasa cittāni uppajjanti. | But in one who is facing death sixteen consciousnesses arise with a single prenascent physical [heart-]basis as their support, which has already reached presence. | |
| Paṭisandhicittassa uppādakkhaṇe uppannaṃ rūpaṃ paṭisandhicittato uddhaṃ soḷasamena cittena saddhiṃ nirujjhati. | 26. The materiality that arose at the instant of arising of the rebirth-linking consciousness ceases along with the sixteenth consciousness after the rebirth- linking consciousness. | |
| Ṭhānakkhaṇe uppannaṃ sattarasamassa uppādakkhaṇena saddhiṃ nirujjhati. | That arisen at the instant of presence of the rebirth-linking consciousness ceases together with the instant of arising of the seventeenth. | |
| Bhaṅgakkhaṇe uppannaṃ sattarasamassa ṭhānakkhaṇaṃ patvā nirujjhati. | That arisen at the instant of its dissolution ceases on arriving at the instant of presence of the seventeenth.15 |
Comm. NT: 15. The relationship of the duration of moments of matter and moments of consciousness is dealt with in greater detail in the Sammohavinodan... Все комментарии (1) |
| Yāva pavatti nāma atthi, evameva pavattati. | It goes on occurring thus for as long as the recurrence [of births] continues. | |
| Opapātikānampi sattasantativasena sattati rūpāni evameva pavattanti. | Also seventy instances of materiality occur in the same way with the sevenfold continuity [beginning with the eye decad] of those apparitionally born. | |
| 701.Tattha kammaṃ, kammasamuṭṭhānaṃ, kammapaccayaṃ, kammapaccayacittasamuṭṭhānaṃ, kammapaccayaāhārasamuṭṭhānaṃ, kammapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. | 27. Herein, [as regards kamma-born materiality] the analysis should be understood thus: (1) kamma, (2) what is originated by kamma, (3) what has kamma as its condition, (4) what is originated by consciousness that has kamma as its condition, (5) what is originated by nutriment that has kamma as its condition, (6) what is originated by temperature that has kamma as its condition (XI.111–14). | |
| Tattha kammaṃ nāma kusalākusalacetanā. | 28.Herein, (1) kamma is profitable and unprofitable volition. | |
| Kammasamuṭṭhānaṃ nāma vipākakkhandhā ca, cakkhudasakādi samasattatirūpañca. | (2) What is originated by kamma is the kamma-resultant aggregates and the seventy instances of materiality beginning with the eye decad. | |
| Kammapaccayaṃ nāma tadeva, kammaṃ hi kammasamuṭṭhānassa upatthambhakapaccayopi hoti. | (3) What has kamma as its condition is the same [as the last] since kamma is the condition that upholds what is originated by kamma. | |
| Kammapaccayacittasamuṭṭhānaṃ nāma vipākacittasamuṭṭhānaṃ rūpaṃ. | 29. (4) What is originated by consciousness that has kamma as its condition is materiality originated by kamma-resultant consciousness. | |
| Kammapaccayaāhārasamuṭṭhānaṃ nāma kammasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā ṭhānaṃ patvā aññanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. | (5) What is originated by nutriment that has kamma as its condition is so called since the nutritive essence that has reached presence in the instances of materiality originated by kamma originates a further octad-with-nutritive-essence-as-eighth, and the nutritive essence there that has reached presence also originates a further one, and so it links up four or five occurrences of octads. | |
| Kammapaccayautusamuṭṭhānaṃ nāma kammajatejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññaṃ ojaṭṭhamakanti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. | (6) What is originated by temperature that has kamma as its condition is so called since the kamma-born fire element that has reached presence originates an octad-with-nutritive-essence-as-eighth, which is temperature-originated, and the temperature in that originates a further octad-with- nutritive-essence-as eighth, and so it links up four or five occurrences of octads. | |
| Evaṃ tāva kammajarūpassa nibbatti passitabbā. | This is how the generation of kamma-born materiality in the first place should be seen. | |
| 702.Cittajesupi cittaṃ, cittasamuṭṭhānaṃ, cittapaccayaṃ, cittapaccayaāhārasamuṭṭhānaṃ, cittapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. | 30. Also as regards the consciousness-born kinds, the analysis should be understood thus: (1) consciousness, (2) what is originated by consciousness, (3) what has consciousness as its condition, (4) what is originated by nutriment that has consciousness as its condition, (5) what is originated by temperature that has consciousness as its condition. | |
| Tattha cittaṃ nāma ekūnanavuticittāni. | 31.Herein, (1) consciousness is the eighty-nine kinds of consciousness. | |
| Tesu dvattiṃsa cittāni, chabbīsekūnavīsati; | Among these: Consciousnesses thirty-two, And twenty-six, and nineteen too, | |
| Soḷasa rūpiriyāpathaviññattijanakā matā. | Are reckoned to give birth to matter, Postures, also intimation; Sixteen kinds of consciousness Are reckoned to give birth to none. | |
| Kāmāvacarato hi aṭṭha kusalāni, dvādasākusalāni, manodhātuvajjā dasa kiriyā, kusalakiriyato dve abhiññācittānīti dvattiṃsa cittāni rūpaṃ, iriyāpathaṃ, viññattiñca janenti. | As regards the sense sphere, thirty-two consciousnesses, namely, the eight profitable consciousnesses ((1)–(8)), the twelve unprofitable ((22)–(33)), the ten functional excluding the mind element ((71)–(80)), and the two direct-knowledge consciousnesses as profitable and functional, give rise to materiality, to postures, and to intimation. | |
| Vipākavajjāni sesadasarūpāvacarāni, aṭṭha arūpāvacarāni, aṭṭha lokuttaracittānīti chabbīsati cittāni rūpaṃ, iriyāpathañca janayanti, na viññattiṃ. | The twenty-six consciousnesses, namely, the ten of the fine-material sphere ((9)–(13), (81)–(85)) and the eight of the immaterial sphere ((14)–(17), (86)– (89)) excluding the resultant [in both cases], and the eight supramundane ((18)– (21), (66)–(69)), give rise to materiality, to postures but not to intimation. | |
| Kāmāvacare dasa bhavaṅgacittāni, rūpāvacare pañca, tisso manodhātuyo, ekā vipākāhetukamanoviññāṇadhātusomanassasahagatāti ekūnavīsati cittāni rūpameva janayanti, na iriyāpathaṃ, na viññattiṃ. | The nineteen consciousnesses, namely, the ten life-continuum consciousnesses in the sense sphere ((41)–(49), (56)), the five in the fine-material sphere ((57)–(61)), the three mind elements ((39), (55), (70)), and the one resultant mind-consciousness element without root- cause and accompanied by joy (40), give rise to materiality only, not to postures or to intimation. | |
| Dvepañcaviññāṇāni, sabbasattānaṃ paṭisandhicittaṃ, khīṇāsavānaṃ cuticittaṃ, cattāri āruppavipākānīti soḷasa cittāni neva rūpaṃ janayanti, na iriyāpathaṃ, na viññattiṃ. | The sixteen consciousnesses, namely, the two sets of five consciousnesses ((34)–(38), (50)–(54)), the rebirth-linking consciousness of all beings, the death consciousness of those whose cankers are destroyed, and the four immaterial resultant consciousnesses ((62)–(65)) do not give rise to materiality or to postures or to intimation. | |
| Yāni cettha rūpaṃ janenti, tāni na ṭhitikkhaṇe, bhaṅgakkhaṇe vā, tadā hi cittaṃ dubbalaṃ hoti. | And those herein that do give rise to materiality do not do so at the instant of their presence or at the instant of their dissolution, for consciousness is weak then. | |
| Uppādakkhaṇe pana balavaṃ, tasmā taṃ tadā purejātaṃ vatthuṃ nissāya rūpaṃ samuṭṭhāpeti. | But it is strong at the instant of arising. Consequently it originates materiality then with the prenascent physical basis as its support. | |
| Cittasamuṭṭhānaṃ nāma tayo arūpino khandhā, "saddanavakaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatī"ti sattarasavidhaṃ rūpañca. | 32.(2) What is originated by consciousness is the three other immaterial aggregates and the seventeenfold materiality, namely, the sound ennead, bodily intimation, verbal intimation, the space element, lightness, malleability, wieldiness, growth, and continuity. | |
| Cittapaccayaṃ nāma "pacchājātā cittacetasikā dhammā purejātassa imassa kāyassā"ti (paṭṭhā. 1.1.11) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. | (3) What has consciousness as its condition is the materiality of fourfold origination stated thus: “Postnascent states of consciousness and consciousness- concomitants are a condition, as postnascence condition, for this prenascent body” (Paṭṭh I 5). | |
| Cittapaccayaāhārasamuṭṭhānaṃ nāma cittasamuṭṭhānarūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. | 33.(4) What is originated by nutriment that has consciousness as its condition: the nutritive essence that has reached presence in consciousness-originated material instances originates a further octad-with-nutritive-essence-as-eighth, and thus links up two or three occurrences of octads. | |
| Cittapaccayautusamuṭṭhānaṃ nāma cittasamuṭṭhāno utu ṭhānappatto aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, evaṃ dve tisso pavattiyo ghaṭeti. | 34.(5) What is originated by temperature that has consciousness as its condition: the consciousness-originated temperature that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and thus links up two or three occurrences. | |
| Evaṃ cittajarūpassa nibbatti passitabbā. | This is how the generation of consciousness-born materiality should be seen. | |
| 703.Āhārajesupi āhāro, āhārasamuṭṭhānaṃ, āhārapaccayaṃ, āhārapaccayaāhārasamuṭṭhānaṃ, āhārapaccayautusamuṭṭhānanti esa vibhāgo veditabbo. | 35. Also as regards the nutriment-born kinds, the analysis should be understood thus: (1) nutriment, (2) what is originated by nutriment, (3) what has nutriment as its condition, (4) what is originated by nutriment that has nutriment as its condition, (5) what is originated by temperature that has nutriment as its condition. | |
| Tattha āhāro nāma kabaḷīkāro āhāro. | 36.Herein, (1) nutriment is physical nutriment. | |
| Āhārasamuṭṭhānaṃ nāma upādiṇṇaṃ kammajarūpaṃ paccayaṃ labhitvā tattha patiṭṭhāya ṭhānappattāya ojāya samuṭṭhāpitaṃ ojaṭṭhamakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti cuddasavidhaṃ rūpaṃ. | (2) What is originated by nutriment is the fourteenfold materiality, namely, (i–viii) that of the octad-with-nutritive- essence-as-eighth originated by nutritive essence that has reached presence by obtaining as its condition kamma-born materiality that is clung to (kammically acquired) and basing itself on that,16 and (ix) space element, (x–xiv) lightness, malleability, wieldiness, growth, and continuity. |
Comm. NT: 16.
Все комментарии (1) |
| Āhārapaccayaṃ nāma "kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo"ti (paṭṭhā. 1.1.15) evaṃ vuttaṃ catusamuṭṭhānarūpaṃ. | (3) What has nutriment as its condition is the materiality of fourfold origination stated thus: “Physical nutriment is a condition, as nutriment condition, for this body” (Paṭṭh I 5). | |
| Āhārapaccayaāhārasamuṭṭhānaṃ nāma āhārasamuṭṭhānesu rūpesu ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. | 37. (4) What is originated by nutriment that has nutriment as its condition: the nutritive essence that has reached presence in nutriment-originated material instances originates a further octad-with-nutritive-essence-as-eighth and the nutritive essence in that octad originates a further octad, and thus links up the occurrence of octads ten or twelve times. | |
| Ekadivasaṃ paribhuttāhāro sattāhampi upatthambheti. | Nutriment taken on one day sustains for as long as seven days; | |
| Dibbā pana ojā ekamāsaṃ dvemāsampi upatthambheti. | but divine nutritive essence sustains for as long as one or two months. | |
| Mātarā paribhuttāhāropi dārakassa sarīraṃ pharitvā rūpaṃ samuṭṭhāpeti. | The nutriment taken by a mother originates materiality by pervading the body of the child [in gestation]. | |
| Sarīre makkhitāhāropi rūpaṃ samuṭṭhāpeti. | Also nutriment smeared on the body originates materiality. | |
| Kammajāhāro upādiṇṇakāhāro nāma. | Kamma-born nutriment is a name for nutriment that is clung to. | |
| Sopi ṭhānappatto rūpaṃ samuṭṭhāpeti, tatrāpi ojā aññaṃ samuṭṭhāpetīti evaṃ catasso vā pañca vā pavattiyo ghaṭeti. | That also originates materiality when it has reached presence. And the nutritive essence in it originates a further octad. Thus it links up four or five occurrences. | |
| Āhārapaccayautusamuṭṭhānaṃ nāma āhārasamuṭṭhānā tejodhātu ṭhānappattā utusamuṭṭhānaṃ ojaṭṭhamakaṃ samuṭṭhāpeti. | 38. (5) What is originated by temperature that has nutriment as its condition: nutriment-originated fire element that has reached presence originates an octad- with-nutritive-essence-as-eighth that is thus temperature-originated. | |
| Tatrāyaṃ āhāro āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayāhāraatthiavigatavasenāti evaṃ āhārajarūpassa nibbatti passitabbā. | Here this nutriment is a condition for nutriment-originated material instances as their progenitor. It is a condition for the rest as support, nutriment, presence, and non-disappearance. This is how the generation of nutriment-born materiality should be seen. | |
| 704.Utujesupi utu, utusamuṭṭhānaṃ, utupaccayaṃ, utupaccayautusamuṭṭhānaṃ, utupaccayaāhārasamuṭṭhānanti esa vibhāgo veditabbo. | 39. Also as regards the temperature-born kinds, the analysis should be understood thus: (1) temperature, (2) what is originated by temperature, (3) what has temperature as its condition, (4) what is originated by temperature that has temperature as its condition, (5) what is originated by nutriment that has temperature as its condition. | |
| Tattha utu nāma catusamuṭṭhānā tejodhātu, uṇhautu sītautūti evaṃ panesa duvidho hoti. | 40.Herein, (1) temperature is the fire element of fourfold origination; but it is twofold as hot temperature and cold temperature. | |
| Utusamuṭṭhānaṃ nāma catusamuṭṭhāno utu upādiṇṇakaṃ paccayaṃ labhitvā ṭhānappatto sarīre rūpaṃ samuṭṭhāpeti. | (2) What is originated by temperature: the temperature of fourfold origination that has reached presence by obtaining a clung-to condition originates materiality in the body. | |
| Taṃ saddanavakaṃ, ākāsadhātu, lahutā, mudutā, kammaññatā, upacayo, santatīti pannarasavidhaṃ hoti. | That materiality is fifteenfold, namely, sound ennead, space element, lightness, malleability, wieldiness, growth, continuity. | |
| Utupaccayaṃ nāma utu catusamuṭṭhānikarūpānaṃ pavattiyā ca vināsassa ca paccayo hoti. | (3) What has temperature as its condition is so called since temperature is a condition for the occurrence and for the destruction of materiality of fourfold origination. | |
| Utupaccayautusamuṭṭhānaṃ nāma utusamuṭṭhānā tejodhātu ṭhānappattā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi utu aññanti evaṃ dīghampi addhānaṃ anupādiṇṇapakkhe ṭhatvāpi utusamuṭṭhānaṃ pavattatiyeva. | 41.(4) What is originated by temperature that has temperature as its condition: the temperature-originated fire element that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and the temperature in that octad originates a further octad. Thus temperature-originated materiality both goes on occurring for a long period and also maintains itself as well in what is not clung to.17 |
Comm. NT: 17.
Все комментарии (1) |
| Utupaccayaāhārasamuṭṭhānaṃ nāma utusamuṭṭhānā ṭhānappattā ojā aññaṃ ojaṭṭhamakaṃ samuṭṭhāpeti, tatrāpi ojā aññanti evaṃ dasadvādasavāre pavattiṃ ghaṭeti. | 42. (5) What is originated by nutriment that has temperature as its condition: the temperature-originated nutritive essence that has reached presence originates a further octad-with-nutritive-essence-as-eighth, and the nutritive essence in that originates a further one, thus it links up ten or twelve occurrences of octads. | |
| Tatrāyaṃ utu utusamuṭṭhānānaṃ janako hutvā paccayo hoti, sesānaṃ nissayaatthiavigatavasenāti evaṃ utujarūpassa nibbatti passitabbā. | Herein, this temperature is a condition for temperature-originated material instances as their progenitor. It is a condition for the rest as support, presence, and non-disappearance. This is how the generation of temperature-born materiality should be seen. | |
| Evañhi rūpassa nibbattiṃ passanto kālena rūpaṃ sammasati nāma. | One who sees the generation of materiality thus is said to “comprehend the material at one time” (§21).18 |
Comm. NT: 18.
Все комментарии (1) |