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Kāyānupassanā Палийский оригинал
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Ānāpānapabbavaṇṇanā Таблица Палийский оригинал |
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| 374.Ārammaṇavasenāti anupassitabbakāyādiārammaṇavasena. | ||
| Catudhā bhinditvāti uddesavasena catudhā bhinditvā. | ||
| Tato catubbidhasatipaṭṭhānato ekekaṃ satipaṭṭhānaṃ gahetvā kāyaṃ vibhajantoti pāṭhaseso. | ||
| Kathañcāti ettha kathanti pakārapucchā, tena niddisiyamāne kāyānupassanāpakāre pucchati. | ||
| Ca-saddo byatireko, tena uddesavārena apākaṭaṃ niddesavārena vibhāviyamānaṃ visesaṃ joteti. | ||
| Bāhirakesupi ito ekadesassa sambhavato sabbappakāraggahaṇaṃ kataṃ "sabbappakārakāyānupassanānibbattakassā"ti, tena ye ime ānāpānapabbādivasena āgatā cuddasappakārā, tadantogadhā ca ajjhattādianupassanāppakārā, tathā kāyagatāsatisutte (ma. ni. 3.153) vuttā kesādivaṇṇasaṇṭhānakasiṇārammaṇacatukkajjhānappakārā, lokiyādippakārā ca, te sabbepi anavasesato saṅgaṇhāti. | ||
| Ime ca pakārā imasmiṃyeva sāsane, na ito bahiddhāti vuttaṃ "sabbappakāra - pe - paṭisedhano cā"ti. | ||
| Tattha tathābhāvapaṭisedhanoti sabbappakārakāyānupassanānibbattakassa puggalassa aññasāsanassa nissayabhāvapaṭisedhano, etena idha bhikkhaveti ettha idha-saddo antogadhaevasaddatthoti dasseti. | ||
| Santi hi ekapadānipi avadhāraṇāni yathā "vāyubhakkho"ti. | ||
| Tenāha "idheva bhikkhavesamaṇo"tiādi. | ||
| Paripuṇṇasamaṇappakaraṇadhammo hi so puggalo, yo sabbappakārakāyānupassanānibbattako. | ||
| Parappavādāti paresaṃ aññatitthiyānaṃ nānappakārā vādā titthāyatanāni. | ||
| Araññādikasseva bhāvanānurūpasenāsanataṃ dassetuṃ "imassahī"tiādi vuttaṃ. | ||
| Duddamo damathaṃ anupagato goṇo kūṭagoṇo. | ||
| Dohanakāle yathā thanehi anavasesato khīraṃ na paggharati, evaṃ dohapaṭibandhinī kūṭadhenu. | ||
| Rūpa-saddādike paṭicca uppajjanakaassādo rūpārammaṇādiraso. | ||
| Pubbe āciṇṇārammaṇanti pabbajjato pubbe, anādimati vā saṃsāre paricitārammaṇaṃ. | ||
| Nibandheyyāti bandheyya. | ||
| Satiyāti sammadeva kammaṭṭhānassa sallakkhaṇavasena pavattāya satiyā. | ||
| Ārammaṇeti kammaṭṭhānārammaṇe. | ||
| Daḷhanti thiraṃ, yathā satokārissa upacārappanābhedo samādhi ijjhati, tathā thāmagataṃ katvāti attho. | ||
| Visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānanti sabbesaṃ buddhānaṃ, ekaccānaṃ paccekabuddhānaṃ, buddhasāvakānañca visesādhigamassa aññena kammaṭṭhānena adhigatavisesānaṃ diṭṭhadhammasukhavihārassa padaṭṭhānabhūtaṃ. | ||
| Vatthuvijjācariyo viya bhagavā yogīnaṃ anurūpanivāsaṭṭhānupadisanato. | because of the pointing out by him of the suitable abode for yogis. | |
| Bhikkhu dīpisadiso araññe ekako viharitvā paṭipakkhanimmathanavasena icchitatthasādhanato phalamuttamanti sāmaññaphalaṃ sandhāya vadati. | because like the leopard he lives alone, in the forest, and accomplishes his aim, by overcoming those contrary to him, namely, the passions. | |
| Parakkamajavayoggabhūminti bhāvanussāhajavassa yoggakaraṇabhūmibhūtaṃ. | ||
| Addhānavasena pavattānaṃ assāsapassāsānaṃ vasena dīghaṃ vā assasanto, ittaravasena pavattānaṃ assāsapassāsānaṃ vasena rassaṃ vā assasantoti yojanā. | ||
| Evaṃ sikkhatoti assāsapassāsānaṃ dīgharassatāpajānanasabbakāyappaṭisaṃvedanaoḷārikoḷārikapaṭippassambhanavasena bhāvanaṃ sikkhato, tathābhūto vā hutvā tisso sikkhā pavattayato. | ||
| Assāsapassāsanimitteti assāsapassāsasannissayena upaṭṭhitapaṭibhāganimitte. | In the respiration sign = In the reflex image [patibhaga nimitta]. | |
| Assāsapassāse pariggaṇhāti rūpamukhena vipassanaṃ abhinivisanto, yo "assāsapassāsakammiko"ti vutto. | The worker in respiration examines the respiration while devoting himself to the development of insight through the means of corporeality. | |
| Jhānaṅgāni pariggaṇhāti arūpamukhena vipassanaṃ abhinivisanto. | ||
| Vatthu nāma karajakāyo cittacetasikānaṃ pavattiṭṭhānabhāvato. | The basis, namely, the coarse body, is where the mind and mental characteristics occur. | |
| Añño satto vā puggalo vā natthīti visuddhidiṭṭhi "tayidaṃ dhammamattaṃ, na ahetukaṃ, nāpi issarādivisamahetukaṃ, atha kho avijjādihetuka"nti addhāttayepi kaṅkhāvitaraṇena vitiṇṇakaṅkho. | Besides these phenomena there is neither a living being nor a person refers to vision that is purified. Mind-and-body is a bare impersonal process. It is not unrelated to a cause and also not related to a discordant cause (which is fictive) like god, but is connected with (the really perceivable fact of) a cause like ignorance [tayidam dhammamattam na ahetukam napi issariyadi visamahetukam atha kho avijjadihi eva sahetukam]. A person who has transcended doubt regarding the past, the future and the present (of his own existence and so forth, as for instance taught in the Sabbasava Sutta of the Majjhima Nikaya). | |
| "Yaṃ kiñci bhikkhu rūpa"ntiādinā (ma. ni. 1.361; 2.113; 3.86, 89; paṭi. ma. 1.54) nayena kalāpasammasanavasena tilakkhaṇaṃ āropetvā. | Applies the three characteristics in order to grasp the qualities of the aggregates according to the method taught in the Anatta Lakkhana Sutta of the Samyutta Nikaya beginning with the words: "Whatsoever form." | |
| Udayavayānupassanādivasena vipassanaṃ vaḍḍhento. | ||
| Anukkamena maggapaṭipāṭiyā. | ||
| "Parassa vā assāsapassāsakāye"ti idaṃ sammasanavāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthi. | By way of the practice of quietude [samatha bhavana] however there is no arising of the sign of full absorption [appana nimittuppatti] in another's respiration-body. | |
| Aṭṭhapetvāti antarantarā na ṭhapetvā. | Without leaving aside at intervals, nor from time to time nor occasionally. | |
| Aparāparaṃ sañcaraṇakāloti ajjhattabahiddhādhammesupi nirantaraṃ vā bhāvanāya pavattanakālo kathito. | The time when the mind moves repeatedly back and forth. Or the time when the meditation proceeds incessantly, in the internal and external phenomena. | |
| Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhatīti "ajjhattaṃ, bahiddhā"ti ca vuttaṃ idaṃ dhammadvayaṃ ghaṭitaṃ ekasmiṃ kāle ekato ārammaṇabhāvena na labbhati, ekajjhaṃ ālambituṃ na sakkāti attho. | This pair of things stated in combination as internal and external cannot be found in the form of an object at one time, simultaneously. It is not possible to objectify (these two) together is the meaning. | |
| Samudeti etasmāti samudayo, so eva kāraṇaṭṭhena dhammoti samudayadhammo. | Origination [samudaya] is that from which suffering arises. | |
| Assāsapassāsānaṃ uppattihetu karajakāyādi, tassa anupassanasīlo samudayadhammānupassī, taṃ pana samudayadhammaṃ upamāya dassento "yathā nāmā"tiādimāha. | Contemplating origination-things. Possessing the character of contemplation connected with the coarse body, the nasal aperture and the mind, the cause of the respirations. | |
| Tattha bhastanti ruttiṃ. | ||
| Gaggaranāḷinti ukkāpanāḷiṃ. | ||
| Teti karajakāyādike. | ||
| Yathā assāsapassāsakāyo karajakāyādisambandhī taṃnimittatāya, evaṃ karajakāyādayopi assāsapassāsakāyasambandhino taṃnimittabhāvenāti "samudayadhammā kāyasmi"nti vattabbataṃ labhantīti vuttaṃ "samudaya - pe - vuccatī"ti. | ||
| Pakativācī vā dhamma-saddo "jātidhammāna"ntiādīsu (ma. ni. 1.131; 3.310; paṭi. ma. 1.33) viyāti kāyassa paccayasamavāye uppajjanakapakatikāyānupassī vā "samudayadhammānupassī"ti vutto. | ||
| Tenāha "karajakāyañcā"tiādi. | ||
| Evañca katvā kāyasminti bhummavacanaṃ suṭṭhutaraṃ yujjati. | ||
| Vayadhammānupassīti ettha ahetukattepi vināsassa yesaṃ hetudhammānaṃ abhāve yaṃ na hoti, tadabhāvo tassa abhāvassa hetu viya voharīyatīti upacārato karajakāyādiabhāvo assāsapassāsakāyassa vayakāraṇaṃ vutto. | ||
| Tenāha "yathā bhastāyā"tiādi. | ||
| Ayaṃ tāvettha paṭhamavikappavasena atthavibhāvanā. | ||
| Dutiyavikappavasena upacārena vināyeva attho veditabbo. | ||
| Ajjhattabahiddhānupassanā viya bhinnavatthuvisayatāya samudayavayadhammānupassanāpi ekakāle na labbhatīti āha "kālena samudayaṃ kālena vayaṃ anupassanto"ti. | As the contemplation on origination-and-dissolution-things, too, is split up as regards the scope of the object, it is not possible to objectify both origination and dissolution at the same time. | |
| "Atthi kāyo"ti eva-saddo luttaniddiṭṭhoti "kāyova atthī"ti vatvā avadhāraṇena nivattitaṃ dassento "na satto"tiādimāha. | ||
| Tassattho – yo rūpādīsu sattavisattatāya, paresañca sajjāpanaṭṭhena, satvaguṇayogato vā "satto"ti parehi parikappito, tassa sattanikāyassa pūraṇato ca cavanupapajjanadhammatāya galanato ca "puggalo"ti, thīyati saṃhaññati ettha gabbhoti "itthī"ti, puri pure bhāge seti pavattatīti "puriso"ti, āhito ahaṃ māno etthāti "attā"ti, attano santakabhāvena "attaniya"nti, paro na hotīti katvā "aha"nti, mama santakanti katvā "mamā"ti, vuttappakāravinimutto aññoti katvā "kocī"ti, tassa santakabhāvena "kassacī"ti, vikappetabbo koci natthi, kevalaṃ "kāyo eva atthī"ti. | ||
| Dasahipi padehi attattaniyasuññatameva kāyassa vibhāveti. | ||
| Evanti "kāyova atthī"tiādinā vuttappakārena. | ||
| Ñāṇapamāṇatthāyāti kāyānupassanāñāṇaṃ paraṃ pamāṇaṃ pāpanatthāya. | For the purpose of reaching the knowledge of body-contemplation to the highest extent is the meaning of: To the extent necessary for just knowledge. | |
| Satipamāṇatthāyāti kāyapariggāhikaṃ satiṃ pavattanasatiṃ paraṃ pamāṇaṃ pāpanatthāya. | ||
| Imassa hi vuttanayena "atthi kāyo"ti aparāparuppattivasena paccupaṭṭhitā sati bhiyyoso mattāya tattha ñāṇassa, satiyā ca paribrūhanāya hoti. | ||
| Tenāha "satisampajaññānaṃ vuḍḍhatthāyā"ti. | ||
| Imissā bhāvanāya taṇhādiṭṭhiggāhānaṃ ujupaṭipakkhattā vuttaṃ "taṇhā - pe - viharatī"ti. | With these words is stated the direct opposition of this meditation to the laying hold on craving and wrong views. | |
| Tathābhūto ca loke kiñcipi "aha"nti vā "mama"nti vā gahetabbaṃ na passati, kuto gaṇheyyāti āha "na ca kiñcī"tiādi. | ||
| Evampīti ettha pi-saddo heṭṭhā niddiṭṭhassa tādisassa atthassa abhāvato avuttasamuccayatthoti dassento "upari atthaṃ upādāyā"ti āha yathā "antamaso tiracchānagatāyapi, ayampi pārājiko hotī"ti. (Pārā. 42) evanti pana niddiṭṭhākārassa paccāmasanaṃ nigamanavasena katanti āha "iminā pana - pe - dassetī"ti. | ||
| Pubbabhāgasatipaṭṭhānassa idha adhippetattā vuttaṃ "sati dukkhasacca"nti. | ||
| Sā pana sati yasmiṃ attabhāve, tassa samuṭṭhāpikā taṇhā, tassāpi samuṭṭhāpikā eva nāma hoti tadabhāve abhāvatoti āha "tassā samuṭṭhāpikā purimataṇhā"ti, yathā "saṅkhārapaccayā"ti (ma. ni. 3.126; udā. 1; vibha. 484). | ||
| Taṃviññāṇabījataṃsantatisambhūto sabbopi lokiyo viññāṇappabandho "saṅkhārapaccayā viññāṇaṃ" tveva vuccati suttantanayena. | ||
| Appavattīti appavattinimittaṃ, ubhinnaṃ appavattiyā nimittabhūtoti attho. | ||
| Na pavattati etthāti vā appavatti. | ||
| "Dukkhaparijānano"tiādi ekantato catukiccasādhanavaseneva ariyamaggassa pavattīti dassetuṃ vuttaṃ. | ||
| Avuttasiddho hi tassa bhāvanāpaṭivedho. | ||
| Catusaccavasenāti catusaccakammaṭṭhānavasena. | ||
| Ussakkitvāti visuddhiparamparāya āruhitvā, bhāvanaṃ upari netvāti attho. | ||
| Niyyānamukhanti vaṭṭadukkhato nissaraṇūpāyo. | ||
| Ānāpānapabbavaṇṇanā niṭṭhitā. | ||
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Iriyāpathapabbavaṇṇanā Палийский оригинал |
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Catusampajaññapabbavaṇṇanā Палийский оригинал |
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Paṭikkūlamanasikārapabbavaṇṇanā Палийский оригинал |
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Dhātumanasikārapabbavaṇṇanā Палийский оригинал |
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Navasivathikapabbavaṇṇanā Палийский оригинал |
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