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english - Nyanamoli thera |
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121.Etesu hi yattha katthaci adhigatajjhāno suvikkhambhitarāgattā vītarāgo viya nilloluppacāro hoti.
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83.One who has reached jhāna in anyone of these goes free from cupidity; he resembles [an Arahant] without greed because his greed has been well suppressed.
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Evaṃ santepi yvāyaṃ asubhappabhedo vutto, so sarīrasabhāvappattivasena ca rāgacaritabhedavasena cāti veditabbo.
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At the same time, however, this classification of foulness should be understood as stated in accordance with the particular individual essences successively reached by the [dead] body and also in accordance with the particular subdivisions of the greedy temperament.
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Chavasarīraṃ hi paṭikkūlabhāvaṃ āpajjamānaṃ uddhumātakasabhāvappattaṃ vā siyā, vinīlakādīnaṃ vā aññatarasabhāvappattaṃ.
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84.When a corpse has entered upon the repulsive state, it may have reached the individual essence of the bloated or anyone of the individual essences beginning with that of the livid.
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Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti sarīrasabhāvappattivasena dasadhā asubhappabhedo vuttoti veditabbo.
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So the sign should be apprehended as “Repulsiveness of the bloated,” “Repulsiveness of the livid,” according to whichever he has been able to find. This, it should be understood, is how the classification of foulness comes to be tenfold with the body’s arrival at each particular individual essence.
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