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114.Idāni "samantā nimittupalakkhaṇā kimatthiyā"tiādipañhānaṃ "asammohatthā"tiādivissajjane ayaṃ adhippāyo.
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56.Now, as to the questions beginning with what is the purpose … characterizing the surrounding signs?
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Yassa hi avelāyaṃ uddhumātakanimittaṭṭhānaṃ gantvā samantā nimittupalakkhaṇaṃ katvā nimittaggahaṇatthaṃ cakkhuṃ ummīletvā olokentasseva taṃ matasarīraṃ uṭṭhahitvā ṭhitaṃ viya ajjhottharamānaṃ viya anubandhamānaṃ viya ca hutvā upaṭṭhāti, so taṃ bībhacchaṃ bheravārammaṇaṃ disvā vikkhittacitto ummattako viya hoti, bhayaṃ chambhitattaṃ lomahaṃsaṃ pāpuṇāti.
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The intention of the answer that begins with the words, has non-delusion for its purpose, is this: If someone goes at the wrong time to the place where the sign of the bloated is, and opens his eyes for the purpose of apprehending the sign by characterizing the surrounding signs, then as soon as he looks the dead body appears as if it were standing up and threatening9 and pursuing him, and when he sees the hideous and fearful object, his mind reels, he is like one demented, gripped by panic, fear and terror, and his hair stands on end.
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Comm. NT: 9. There is no sense of ajjhottharati given in PED that fits here. Cf. I.56.
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Pāḷiyaṃ hi vibhattaaṭṭhatiṃsārammaṇesu aññaṃ evarūpaṃ bheravārammaṇaṃ nāma natthi.
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For among the thirty-eight meditation subjects expounded in the texts no object is so frightening as this one.
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Imasmiṃ hi kammaṭṭhāne jhānavibbhantako nāma hoti.
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There are some who lose jhāna in this meditation subject.
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Kasmā?
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Why?
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Atibheravattā kammaṭṭhānassa.
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Because it is so frightening.
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Tasmā tena yoginā santhambhetvā satiṃ sūpaṭṭhitaṃ katvā matasarīraṃ uṭṭhahitvā anubandhanakaṃ nāma natthi.
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57. So the meditator must stand firm. Establishing his mindfulness well, he should remove his fears in this way: “No dead body gets up and pursues one.
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Sace hi so "etassa samīpe ṭhito pāsāṇo vā latā vā āgaccheyya, sarīrampi āgaccheyya.
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If that stone or that creeper close to it were to come, the body might come too;
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Yathā pana so pāsāṇo vā latā vā nāgacchati, evaṃ sarīrampi nāgacchati.
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but since that stone or that creeper does not come, the body will not come either.
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Ayaṃ pana tuyhaṃ upaṭṭhānākāro saññajo saññāsambhavo, kammaṭṭhānaṃ te ajja upaṭṭhitaṃ, mā bhāyi bhikkhū"ti tāsaṃ vinodetvā hāsaṃ uppādetvā tasmiṃ nimitte cittaṃ sañcarāpetabbaṃ.
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Its appearance to you in this way is born: of your perception, created by your perception. Today your meditation subject has appeared to you. Do not be afraid, bhikkhu.” He should laugh it off and direct his mind to the sign.
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Evaṃ visesamadhigacchati.
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In that way he will arrive at distinction.
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Idametaṃ sandhāya vuttaṃ "samantā nimittupalakkhaṇā asammohatthā"ti.
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The words “Characterizing the surrounding signs has non-delusion for its purpose” are said on this account.
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