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Yathā ca etāni, evaṃ sesānipi na vaḍḍhetabbāni.
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113. The rest need not be extended likewise.
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Kasmā?
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Why?
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Tesu hi ānāpānanimittaṃ tāva vaḍḍhayato vātarāsiyeva vaḍḍhati, okāsena ca paricchinnaṃ.
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When a man extends the sign of in-breaths and out-breaths, only a quantity of wind is extended, and it has a definite location, [the nose-tip].
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Iti sādīnavattā okāsena ca paricchinnattā na vaḍḍhetabbaṃ.
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So it need not be extended because of the disadvantage and because of the definiteness of the location.
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Brahmavihārā sattārammaṇā, tesaṃ nimittaṃ vaḍḍhayato sattarāsiyeva vaḍḍheyya, na ca tena attho atthi, tasmā tampi na vaḍḍhetabbaṃ.
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And the divine abidings have living beings as their object. When a man extends the sign of these, only the quantity of living beings would be extended, and there is no purpose in that. So that also need not be extended.
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Yaṃ pana vuttaṃ "mettāsahagatena cetasā ekaṃ disaṃ pharitvā"ti (dī. ni. 1.556) ādi, taṃ pariggahavaseneva vuttaṃ.
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114.When it is said, “Intent upon one quarter with his heart endued with loving- kindness” (D I 250), etc., that is said for the sake of comprehensive inclusion.
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Ekāvāsadviāvāsādinā hi anukkamena ekissā disāya satte pariggahetvā bhāvento ekaṃ disaṃ pharitvāti vutto.
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For it is when a man develops it progressively by including living beings in one direction by one house, by two houses, etc., that he is said to be “intent upon one direction,” [113]
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Na nimittaṃ vaḍḍhento.
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not when he extends the sign.
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Paṭibhāganimittameva cettha natthi.
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And there is no counterpart sign here that he might extend.
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Yadayaṃ vaḍḍheyya, parittaappamāṇārammaṇatāpettha pariggahavaseneva veditabbā.
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Also the state of having a limited or measureless object can be understood here according to the way of inclusion, too.
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Āruppārammaṇesupi ākāsaṃ kasiṇugghāṭimattā.
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115. As regards the immaterial states as object, space need not be extended since it is the mere removal of the kasiṇa [materiality];
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Tañhi kasiṇāpagamavaseneva manasi kātabbaṃ.
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for that should be brought to mind only as the disappearance of the kasiṇa [materiality];
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Tato paraṃ vaḍḍhayatopi na kiñci hoti.
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if he extends it, nothing further happens.
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Viññāṇaṃ sabhāvadhammattā. Na hi sakkā sabhāvadhammaṃ vaḍḍhetuṃ.
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And consciousness need not be extended since it is a state consisting in an individual essence, and it is not possible to extend a state consisting in an individual essence.
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Viññāṇāpagamo viññāṇassa abhāvamattattā.
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The disappearance of consciousness need not be extended since it is mere non-existence of consciousness.
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Nevasaññānāsaññāyatanārammaṇaṃ sabhāvadhammattāyeva na vaḍḍhetabbaṃ.
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And the base consisting of neither perception nor non-perception as object need not be extended since it too is a state consisting in an individual essence. 32
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Sesāni animittattā.
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116. The rest need not be extended because they have no sign.
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Paṭibhāganimittañhi vaḍḍhetabbaṃ nāma bhaveyya.
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For it is the counterpart sign33 that would be extendable,
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Buddhānussatiādīnañca neva paṭibhāganimittaṃ ārammaṇaṃ hoti, tasmā taṃ na vaḍḍhetabbanti evaṃ vaḍḍhanāvaḍḍhanato.
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and the object of the recollection of the Buddha, etc., is not a counterpart sign. Consequently there is no need for extension there. This is “as to extension and non-extension. ”
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