| пали |
english - Nyanamoli thera |
Комментарии |
|
Tattha tassa purisassa "maccho"ti sappaṃ gīvāya gahetvā tuṭṭhakālo viya imassāpi yogino āditova attabhāvaṃ paṭilabhitvā tuṭṭhakālo, tassa khippamukhato sīsaṃ nīharitvā sovatthikattayadassanaṃ viya imassa ghanavinibbhogaṃ katvā saṅkhāresu tilakkhaṇadassanaṃ, tassa bhītakālo viya imassa bhayatupaṭṭhānañāṇaṃ.
|
50.Herein, the time when the meditator was glad at the outset to have acquired a person is like the time when the man was glad to have seized the snake by the neck. This meditator’s seeing the three characteristics in formations after effecting resolution of the compact [into elements] is like the man’s seeing the three marks on pulling the snake’s head out of the mouth of the net. The meditator’s knowledge of appearance as terror is like the time when the man was frightened.
|
|
|
Tato ādīnavadassanaṃ viya ādīnavānupassanāñāṇaṃ, gahaṇe nibbindanaṃ viya nibbidānupassanāñāṇaṃ.
|
Knowledge of contemplation of danger is like the man’s thereupon seeing the danger. Knowledge of contemplation of dispassion is like the man’s dispassion (revulsion) for what he had seized.
|
|
|
Sappaṃ muñcitukāmatā viya muñcitukamyatāñāṇaṃ, muñcanassa upāyakaraṇaṃ viya paṭisaṅkhānupassanāñāṇena saṅkhāresu tilakkhaṇāropanaṃ.
|
Knowledge of desire for deliverance is like the man’s deliverance from the snake. The attribution of the three characteristics to formations by knowledge of contemplation of reflection is like the man’s contriving a means to deliverance.
|
|
|
Yathā hi so puriso sappaṃ āvijjhitvā dubbalaṃ katvā nivattetvā ḍaṃsituṃ asamatthabhāvaṃ pāpetvā sumuttaṃ muñcati, evamayaṃ yogāvacaro tilakkhaṇāropanena saṅkhāre āvijjhitvā dubbale katvā puna niccasukhasubhaattākārena upaṭṭhātuṃ asamatthataṃ pāpetvā sumuttaṃ muñcati.
|
For just as the man weakened the snake by swinging it, keeping it away and rendering it incapable of biting, and was thus quite delivered, so too this meditator weakens formations by swinging them with the attribution of the three characteristics, rendering them incapable of appearing again in the modes of permanence, pleasure, beauty, and self, and is thus quite delivered.
|
|
|
Tena vuttaṃ "muñcanassa upāyasampādanatthaṃ evaṃ pariggaṇhātī"ti.
|
That is why it was said above that he discerns them in this way “in order to contrive the means to deliverance.”
|
|