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Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ. Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ. Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ. Tasmā tena "idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna"nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena. Vuttampi cetaṃ aṭṭhakathāyaṃ "āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? Na kassaci. Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. Akatābhinivesassa pana vasena ayaṃ kathā"ti. |
| пали | english - Nyanamoli thera | Комментарии |
| 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) |