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Iriyāpathapabbavaṇṇanā Палийский оригинал
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| 108.Iriyāpathavasenāti iriyanaṃ iriyā, kiriyā, idha pana kāyikapayogo veditabbo. | |||
| Iriyānaṃ patho pavattimaggoti iriyāpatho, gamanādisarīrāvatthā. | |||
| Gacchanto vā hi satto kāyena kattabbakiriyaṃ kareyya ṭhito vā nisinno vā nipanno vāti. | |||
| Tesaṃ vasena, iriyāpathavibhāgenāti attho. | |||
| Puna caparanti puna ca aparaṃ, yathāvuttaānāpānakammaṭṭhānato bhiyyopi aññaṃ kāyānupassanākammaṭṭhānaṃ kathemi, suṇāthāti vā adhippāyo. | |||
| Gacchanto vātiādi gamanādimattajānanassa gamanādigatavisesajānanassa ca sādhāraṇavacanaṃ. | Going. The term is applicable both to the awareness of the fact of moving on and to the knowledge of the (true) characteristic qualities of moving on. | ||
| Tattha gamanādimattajānanaṃ idha nādhippetaṃ, gamanādigatavisesajānanaṃ pana adhippetanti taṃ vibhajitvā dassetuṃ "tattha kāma"ntiādi vuttaṃ. | |||
| Sattūpaladdhinti satto atthīti upaladdhiṃ sattaggāhaṃ na jahati na pariccajati "ahaṃ gacchāmi, mama gamana"nti gāhasabbhāvato. | |||
| Tato eva attasaññaṃ "atthi attā kārako vedako"ti evaṃ pavattaṃ viparītasaññaṃ na ugghāṭeti nāpaneti apaṭipakkhabhāvato, ananabrūhanato vā. | From the sort of mere awareness denoted by reference to canines and the like, proceeds the idea of a soul, the perverted perception, with the belief that there is a doer and an experiencer. | ||
| Evaṃ bhūtassa cassa kuto kammaṭṭhānādibhāvoti āha "kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hotī"ti. | One who does not uproot or remove that wrong perception owing to non-opposition to that perception and to absence of contemplative practice cannot be called one who develops anything like a subject of meditation. | ||
| Imassa panātiādisukkapakkhassa vuttavipariyāyena attho veditabbo. | |||
| Tameva hi atthaṃ vivarituṃ "idaṃ hī"tiādi vuttaṃ. | |||
| Tattha ko gacchatīti gamanakiriyāya kattupucchā, sā kattubhāvavisiṭṭhaattapaṭikkhepatthā dhammamattasseva gamanasiddhidassanato. | There, who goes? is a doer-question of the action of going, without first separating efficient cause and action (tattha ko gacchatiti sadhanam kriyañca avinibbhutam katva gamana kriya kattu puccha]. That is for indicating just the bare phenomenon of going, through the condition of denying the-doer-state-endowed-with-a-soul [sa kattubhava visittha atta patikkhepatta dhamma mattasseva gamana dassanato]. | ||
| Kassa gamananti akattutāvisiṭṭhaattaggāhapaṭikkhepatthā. | |||
| Kiṃkāraṇāti pana paṭikkhittakattukāya gamanakiriyāya aviparītakāraṇapucchā "gamananti attā manasā saṃyujjati, mano indriyehi, indriyāni attehī"ti evamādigamanakāraṇapaṭikkhepanato. | On what account is it? This is a question for the real reason of the action of going from which the idea of a goer is rejected. [kim karanati pana patikkhitta kattukaya gamana kriyaya aviparita karana puccha]. Going is here shown to be one of the particular modes of bare phenomenal movement due to appropriate cause-and-condition, without attributing it to a fallacious reason such as the one formulated thus: The soul comes into contact with the mind, the mind with the sense-organs and the sense-organs with the object (thus there is perception). [idañhi gamanam nama atta manasa samyujjati mano indriyehi indriyani atthehiti evamadi miccha karana vinimutta anurupa paccaya hetuko dhammanam pavatti akara viseso[20]]. |
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| Tenāha "tatthā"tiādi. | |||
| Na koci satto vā puggalo vā gacchati dhammamattasseva gamanasiddhito tabbinimuttassa ca kassaci abhāvato. | No living being or person, because of the proving of the going of only a bare phenomenon and because of the absence of anyone besides that phenomenon. | ||
| Idāni dhammamattasseva gamanasiddhiṃ dassetuṃ "cittakiriyavāyodhātuvipphārenā"tiādi vuttaṃ. | Now to show proof of the going of a bare phenomenon the words beginning with on account of the diffusion of the process of oscillation born of mental activity were spoken by the commentator. | ||
| Tattha cittakiriyā ca sā vāyodhātuyā vipphāro vipphandanañcāti cittakiriyavāyodhātuvipphāro, tena. | There mental activity and the diffusion and agitation in the process of oscillation which is mental activity = diffusion of the process of mental activity. | ||
| Ettha ca cittakiriyaggahaṇena anindriyabaddhavāyodhātuvipphāraṃ nivatteti, vāyodhātuvipphāraggahaṇena cetanāvacīviññattibhedaṃ cittakiriyaṃ nivatteti, ubhayena pana kāyaviññattiṃ vibhāveti. | The commentator, by mentioning mental activity, eschews the diffusion of the process of oscillation connected with inanimate things, and by the mention of the diffusion of the process of oscillation eschews the class of mental activity producing volitional verbal-expression. By the terms mental activity and the process of oscillation, the commentator makes clear bodily expression. | ||
| "Gacchatī"ti vatvā yathā pavattamāne kāye "gacchatī"ti vohāro hoti, taṃ dassetuṃ "tasmā"tiādi vuttaṃ. | |||
| Tanti gantukāmatāvasena pavattacittaṃ. | |||
| Vāyaṃ janetīti vāyodhātuadhikaṃ rūpakalāpaṃ janeti, adhikatā cettha sāmatthiyato, na pamāṇato. | Produces the process of oscillation: Brings about the group of materiality with the quality of oscillation in excess. | ||
| Gamanacittasamuṭṭhitaṃ sahajātarūpakāyassa thambhanasandhāraṇacalanānaṃ paccayabhūtena ākāravisesena pavattamānaṃ vāyodhātuṃ sandhāyāha "vāyo viññattiṃ janetī"ti. | The process of oscillation produces expression: This was said concerning the process of oscillation arisen from the thought of going. This process is a condition to the supporting with energy, the bearing up, and the movement of the conascent body of materiality. Expression is that change which takes place together with the intention. | ||
| Adhippāyasahabhāvī hi vikāro viññatti, yathāvuttaadhikabhāveneva ca vāyogahaṇaṃ, na vāyodhātuyā eva janakabhāvato, aññathā viññattiyā upādāyarūpabhāvo durupapādo siyā. | Oscillation is mentioned by way of a predominant condition [adhika bhava] and not by way of production through oscillation alone. Otherwise the state of derived materiality pertaining to expression would not be a fact [aññatha viññattiya upadaya rupa bhavo durupapado siya]. | ||
| Purato abhinīhāro puratobhāgena kāyassa pavattanaṃ, yo "abhikkamo"ti vuccati. | |||
| "Esevanayo"ti atidesavasena saṅkhepato vatvā tamevatthaṃ vivarituṃ "tatrāpi hī"tiādi vuttaṃ. | |||
| Koṭito paṭṭhāyāti heṭṭhimakoṭito paṭṭhāya. | |||
| Ussitabhāvoti ubbiddhabhāvo. | |||
| Evaṃpajānatoti evaṃ cittakiriyavāyodhātuvipphāreneva gamanādibhāvo hotīti pajānato tassa evaṃ pajānanāya nicchayagamanatthaṃ "evaṃ hotī"ti vicāraṇā vuccati loke yathābhūtaṃ ajānantehi micchābhinivesavasena, lokavohāravasena vā. | |||
| Atthi panāti attano eva vīmaṃsanavasena pucchāvacanaṃ. | |||
| Natthīti nicchayavasena sattassa paṭikkhepavacanaṃ. | |||
| Yathā panātiādi tassevatthassa upamāya vibhāvanaṃ. | |||
| Nāvā mālutavegenāti yathā acetanā nāvā vātavegena desantaraṃ yāti, yathā ca acetano tejanaṃ kaṇḍo jiyāvegena desantaraṃ yāti, tathā acetano kāyo vātāhato yathāvuttavāyunā nīto desantaraṃ yātīti evaṃ upamāsaṃsandanaṃ veditabbaṃ. | |||
| Sace pana koci vadeyya "yathā nāvāya tejanassa ca pellakassa purisassa vasena desantaragamanaṃ, evaṃ kāyassāpī"ti, hotu, evaṃ icchitovāyamattho. | |||
| Yathā hi nāvā tejanānaṃ saṃhatalakkhaṇasseva purisassa vasena gamanaṃ, na asaṃhatalakkhaṇassa, evaṃ kāyassāpīti kā no hāni, bhiyyopi dhammamattatāva patiṭṭhaṃ labhati, na purisavādo. | |||
| Tenāha "yantaṃ suttavasenā"tiādi. | |||
| Tattha payuttanti heṭṭhā vuttanayena gamanādikiriyāvasena payojitaṃ. | |||
| Ṭhātīti tiṭṭhati. | |||
| Etthāti imasmiṃ loke. | |||
| Vinā hetupaccayeti gantukāmatācitta-taṃsamuṭṭhāna-vāyodhātu-ādihetupaccayehi vinā. | |||
| Tiṭṭheti tiṭṭheyya. | |||
| Vajeti vajeyya gaccheyya ko nāmāti sambandho. | |||
| Paṭikkhepattho cettha kiṃ-saddoti hetupaccayavirahena ṭhānagamanapaṭikkhepamukhena sabbāyapi dhammappavattiyā paccayādhīnavuttitāvibhāvanena attasuññatā viya aniccadukkhatāpi vibhāvitāti daṭṭhabbā. | |||
| Paṇihitoti yathā yathā paccayehi pakārato nihito ṭhapito. | |||
| Sabbasaṅgāhikavacananti sabbesaṃ catunnampi iriyāpathānaṃ saṅgaṇhanavacanaṃ, pubbe visuṃ visuṃ iriyāpathānaṃ vuttattā idaṃ tesaṃ ekajjhaṃ gahetvā vacananti attho. | |||
| Purimanayo vā iriyāpathappadhāno vuttoti tattha kāyo appadhāno anunipphādīti idha kāyaṃ padhānaṃ appadhānañca iriyāpathaṃ anunipphādaṃ katvā dassetuṃ dutiyanayo vuttoti evampettha dvinnaṃ nayānaṃ viseso veditabbo. | |||
| Ṭhitoti pavatto. | |||
| Iriyāpathapariggaṇhanampi iriyāpathavato kāyasseva pariggaṇhanaṃ tassa avatthāvisesabhāvatoti vuttaṃ "iriyāpathapariggahaṇena kāye kāyānupassī viharatī"ti. | |||
| Tenevettha rūpakkhandhavaseneva samudayādayo uddhaṭā. | |||
| Esa nayo sesavāresupi. | |||
| Ādināti ettha ādi-saddena yathā "taṇhāsamudayā kammasamudayā āhārasamudayā"ti nibbattilakkhaṇaṃ passantopi rupakkhandhassa udayaṃ passatīti ime cattāro āhārā saṅgayhanti, evaṃ "avijjānirodhā rūpanirodhā"tiādayopi pañca ākārā saṅgahitāti daṭṭhabbo. | In the same way he sees the arising of the aggregate of materiality through the origination of craving, karma and food, in the sense of the origin of conditions, and also while seeing the sign of birth [nibbatti lakkhana passanto pi]. He sees the passing away of the aggregate while thinking that the dissolution of materiality comes to be through the dissolution of ignorance, in the sense of the dissolution of conditions, and through the dissolution of craving, karma and food, in the same way, and while seeing the sign of vicissitude [viparinamalakkhana]. | Таким же образом он видит возникновение совокупности тел через возникновение жажды, каммы и пищи в смысле возникновения условий и также видя признак рождения. Он видит прекращение совокупности думая, что разрушение тела происходит с разрушением неведения в смысле разрушения условий, а также через разрушение жажды, каммы и пищи, [и также наблюдая признак изменения (превратностей).] | |
| Sesaṃ vuttanayameva. | |||
| Iriyāpathapabbavaṇṇanā niṭṭhitā. |