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english - Nyanamoli thera |
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Tattha ādānanti paṭisandhi.
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47. 1. Herein, taking up is rebirth-linking.
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Nikkhepananti cuti.
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Putting down is death.
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Iti yogāvacaro imehi ādānanikkhepehi ekaṃ vassasataṃ paricchinditvā saṅkhāresu tilakkhaṇaṃ āropeti.
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So the meditator allots one hundred years for this “taking up” and “putting down” and he attributes the three characteristics to formations.
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Kathaṃ?
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How?
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Etthantare sabbe saṅkhārā aniccā.
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All formations between these limits are impermanent.
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Kasmā?
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Why?
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Uppādavayavattito, vipariṇāmato, tāvakālikato, niccapaṭikkhepato ca.
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Because of the occurrence of rise and fall, because of change, because of temporariness, and because of preclusion of permanence.
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Yasmā pana uppannā saṅkhārā ṭhitiṃ pāpuṇanti, ṭhitiyaṃ jarāya kilamanti, jaraṃ patvā avassaṃ bhijjanti, tasmā abhiṇhasampaṭipīḷanato, dukkhamato dukkhavatthuto, sukhapaṭikkhepato ca dukkhā.
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But since arisen formations have arrived at presence, and when present are afflicted by ageing, and on arriving at ageing are bound to dissolve, they are therefore painful because of continual oppression, because of being hard to bear, because of being the basis of suffering, and because of precluding pleasure.
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Yasmā ca "uppannā saṅkhārā ṭhitiṃ mā pāpuṇantu, ṭhānappattā mā jīrantu, jarappattā mā bhijjantū"ti imesu tīsu ṭhānesu kassaci vasavattibhāvo natthi, suññā tena vasavattanākārena, tasmā suññato, assāmikato, avasavattito, attapaṭikkhepato ca anattāti.
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And since no one has any power over arisen formations in the three instances, “Let them not reach presence”, “Let those that have reached presence not age,” and “Let those that have reached ageing not dissolve,” and they are void of the possibility of any power being exercised over them, they are therefore not-self because void, because ownerless, because unsusceptible to the wielding of power, and because of precluding a self.20
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Comm. NT: 20.
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