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english - Nyanamoli thera |
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Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa.
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147. Besides, this confidence comes about with the act of stilling, not the darkness of defilement, but the applied and sustained thought.
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Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā, paṭhamajjhānamiva ca na aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ.
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And the singleness comes about, not as in access jhāna with the abandoning of the hindrances, nor as in the first jhāna with the manifestation of the factors, but with the act of stilling the applied and sustained thought. So that [first] clause indicates the cause of the confidence and singleness.
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Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ.
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In the same way this jhāna is without applied thought and without sustained thought, not as in the third and fourth jhānas or as in eye-consciousness, etc., with just absence, but with the actual act of stilling the applied and sustained thought. So that [first clause] also indicates the cause of the state without applied and sustained thought; it does not indicate the bare absence of applied and sustained thought.
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Vitakkavicārābhāvamattaparidīpakameva pana "avitakkaṃ avicāra"nti idaṃ vacanaṃ.
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The bare absence of applied and sustained thought is indicated by this [second] clause, namely, “without applied thought, without sustained thought.”
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Tasmā purimaṃ vatvāpi vattabbamevāti.
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Consequently it needs to be stated notwithstanding that the first has already been stated.
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