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679.So evaṃ nāmarūpassa hetupaccaye āvajjetvā imassa tāva rūpakāyassa evaṃ hetupaccaye pariggaṇhāti – "ayaṃ kāyo nibbattamāno neva uppalapadumapuṇḍarīkasogandhikādīnaṃ abbhantare nibbattati, na maṇimuttāhārādīnaṃ, atha kho āmāsayapakkāsayānaṃ antare udarapaṭalaṃ pacchato piṭṭhikaṇṭakaṃ purato katvā antaantaguṇaparivārito sayampi duggandhajegucchapaṭikkūlo duggandhajegucchapaṭikkūle paramasambādhe okāse pūtimacchapūtikummāsaoḷigallacandanikādīsu kimiva nibbattati.
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4. Having thus directed his attention to mentality-materiality’s cause and condition, he first discerns the cause and condition for the material body in this way: “When this body is born it is not born inside a blue, red or white lotus or water-lily, etc., or inside a store of jewels or pearls, etc.; on the contrary, like a worm in rotting flesh, in a rotting corpse, in rotting dough, in a drain, in a cesspool, etc., it is born in between the receptacle for undigested food and the receptacle for digested food, behind the belly lining, in front of the backbone, surrounded by the bowel and the entrails, in a place that is stinking, disgusting, repulsive, and extremely cramped, being itself stinking, disgusting, and repulsive.
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Tassevaṃ nibbattamānassa 'avijjā taṇhā upādānaṃ kamma'nti ime cattāro dhammā nibbattakattā hetu, āhāro upatthambhakattā paccayoti pañca dhammā hetupaccayā honti.
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When it is born thus, its causes (root-causes) are the four things, namely, ignorance, craving, clinging, and kamma, [599] since it is they that bring about its birth; and nutriment is its condition, since it is that that consolidates it. So five things constitute its cause and condition.
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Tesupi avijjādayo tayo imassa kāyassa mātā viya dārakassa upanissayā honti.
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And of these, the three beginning with ignorance are the decisive-support for this body, as the mother is for her infant,
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Kammaṃ pitā viya puttassa janakaṃ.
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and kamma begets it, as the father does the child;
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Āhāro dhāti viya dārakassa sandhārako"ti.
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and nutriment sustains it, as the wet-nurse does the infant.”
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Evaṃ rūpakāyassa paccayapariggahaṃ katvā, puna "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa"ntiādinā (saṃ. ni. 2.43) nayena nāmakāyassa paccayapariggahaṃ karoti.
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[ITS OCCURANCE IS ALWAYS DUE TO CONDITIONS] 5.After discerning the material body’s conditions in this way, he again discerns the mental body in the way beginning: “Due to eye and to visible object eye- consciousness arises” (S II 72; M I 111).
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