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Tattha rūpaṃ dandhanirodhaṃ garuparivatti, cittaṃ khippanirodhaṃ lahuparivatti. Tenāha – "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ yathayidaṃ, bhikkhave, citta"nti (a. ni. 1.48). Rūpe dharanteyeva hi soḷasavāre bhavaṅgacittaṃ uppajjitvā nirujjhati. Cittassa uppādakkhaṇopi ṭhitikkhaṇopi bhaṅgakkhaṇopi ekasadisā. Rūpassa pana uppādabhaṅgakkhaṇāyeva lahukā, tehi sadisā. Ṭhitikkhaṇo pana mahā, yāva soḷasa cittāni uppajjitvā nirujjhanti, tāva vattati. Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyaṃ bhavaṅgaṃ uppajjati. Tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyaṃ bhavaṅgaṃ uppajjati. Iminā nayena yāvatāyukaṃ cittappavatti veditabbā. Āsannamaraṇassa pana ekameva ṭhānappattaṃ purejātaṃ vatthuṃ nissāya soḷasa cittāni uppajjanti.

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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.