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Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko. Sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anuppabandho vicāro. Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassa ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro nātiparipphandanabhāvo cittassa ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. Dukanipātaṭṭhakathāyaṃ pana "ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko. Vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro"ti vuttaṃ, taṃ anuppabandhena pavattiyaṃ yujjati. So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. |
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| Santepi ca nesaṃ katthaci avippayoge oḷārikaṭṭhena pubbaṅgamaṭṭhena ca ghaṇḍābhighāto viya cetaso paṭhamābhinipāto vitakko. | 89.And, though sometimes not separate, applied thought is the first impact of the mind in the sense that it is both gross and inceptive, like the striking of a bell. | |
| Sukhumaṭṭhena anumajjanasabhāvena ca ghaṇḍānuravo viya anuppabandho vicāro. | Sustained thought is the act of keeping the mind anchored, in the sense that it is subtle with the individual essence of continued pressure, like the ringing of the bell. | |
| Vipphāravā cettha vitakko paṭhamuppattikāle paripphandanabhūto cittassa ākāse uppatitukāmassa pakkhino pakkhavikkhepo viya padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. | Applied thought intervenes, being the interference of consciousness at the time of first arousing [thought], like a bird’s spreading out its wings when about to soar into the air, and like a bee’s diving towards a lotus when it is minded to follow up the scent of it. | |
| Santavutti vicāro nātiparipphandanabhāvo cittassa ākāse uppatitassa pakkhino pakkhappasāraṇaṃ viya, paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa padumassa uparibhāge. | The behaviour of sustained thought is quiet, being the near non-interference of consciousness, like the bird’s planing with outspread wings after soaring into the air, and like the bee’s buzzing above the lotus after it has dived towards it. | |
| Dukanipātaṭṭhakathāyaṃ pana "ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko. | 90. In the commentary to the Book of Twos26 this is said: “Applied thought occurs as a state of directing the mind onto an object, like the movement of a large bird taking off into the air by engaging the air with both wings and forcing them downwards. For it causes absorption by being unified. |
Comm. NT: 26. Of the Aṅguttara Nikāya? [The original could not be traced anywhere in the Tipiṭaka, Aṭṭhakathā, and other texts contained in the digita... Все комментарии (1) |
| Vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro"ti vuttaṃ, taṃ anuppabandhena pavattiyaṃ yujjati. | Sustained thought occurs with the individual essence of continued pressure, like the bird’s movement when it is using (activating) its wings for the purpose of keeping hold on the air. For it keeps pressing the object27”. That fits in with the latter’s occurrence as anchoring. |
Comm. NT: 27. These two sentences, “So hi ekaggo hutvā appeti” and “So hi ārammaṇaṃ anumajjati,” are not in Be and Ae. Все комментарии (1) |
| So pana nesaṃ viseso paṭhamadutiyajjhānesu pākaṭo hoti. | This difference of theirs becomes evident in the first and second jhānas [in the fivefold reckoning]. |