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english - Soma thera |
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Ārammaṇa - pe - bhedānanti rūpādiārammaṇanānattassa nīlāditabbhedassa, chandādiadhipatinānattassa hīnāditabbhedassa, ñāṇajhānādisahajātanānattassa sasaṅkhārikāsaṅkhārikasavitakkāditabbhedassa, kāmāvacarādibhūminānattassa ukkaṭṭhamajjhimāditabbhedassa, kusalādikammanānattassa devagatisaṃvattaniyatāditabbhedassa, kaṇhasukkavipākanānattassa diṭṭhadhammavedanīyatāditabbhedassa, parittabhūmakādikiriyānānattassa tihetukāditabbhedassa vasena anupassitabbanti yojanā.
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Or the divisions of object... non-causative functional process and so forth. Contemplation should be done by way of the division of the blue and so forth pertaining to the variety of objects visual and so forth [rupadi arammana nanattassa niladi tabbhedassa); by way of the division of the "low" and so forth pertaining to the diverse kinds of dominance of the will-to-do and so forth [chandadi adhipati nanattassa hinadi tabbhedassa]; by way of the division of the spontaneous and non-spontaneous consciousness, absorption with initial application and so forth pertaining to the variety of conditions of conascence of knowledge, absorption and so forth [ñana jhanadi nanattassa sasankharikasankharika savitakkadi tabbhedassa]; by way of the division of lofty, middling, and so forth pertaining to the diverse planes, sensuous and so forth [kamavacaradi bhuminanattassa ukkattha majjhimadi tabbhedassa]; by way of the division of conduciveness to deva-plane-rebirth and so forth, pertaining to the diverse kind of moral action of skill and so forth [kusaladi kammananattassa devagati samvattaniyatadi tabbhedassa]; by way of the division of the state of requital which could be perceived in this very present condition of life and so forth, pertaining to the variety of dark and bright resultants of evil and good deeds (kanha sukka vipaka nanattassa dittha dhamma vedaniyatadi tabbhedassa]; by way of the division of the three good conditions of rebirth and so forth, pertaining to non-causative functional diversity of the sensuous plane and so forth [paritta bhumakadi kriya nanattassa tihetukadi tabbhedassa].
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Ādi-saddena savatthukāvatthukādinānattassa puggalattayasādhāraṇāditabbhedassa ca saṅgaho daṭṭhabbo.
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Salakkhaṇasāmaññalakkhaṇānanti phusanāditaṃtaṃlakkhaṇānañceva aniccatādisāmaññalakkhaṇānañca vasenāti yojanā.
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Suññatadhammassāti anattatāsaṅkhātasuññatāsabhāvassa.
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Yaṃ vibhāvetuṃ abhidhamme"tasmiṃ kho pana samaye dhammā honti, khandhā hontī"tiādinā (dha. sa. 121) suññatāvāradesanā pavattā, taṃ pahīnameva pubbe pahīnattā, tasmā tassa tassa puna pahānaṃ na vattabbaṃ.
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Na hi kilesā pahīyamānā ārammaṇavibhāgena pahīyanti anāgatānaṃyeva uppajjanārahānaṃ pahātabbattā, tasmā abhijjhādīnaṃ ekattha pahānaṃ vatvā itarattha na vattabbaṃ evāti imamatthaṃ dasseti "kāmañcetthā"tiādinā.
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Or it should be understood thus: It is stated in this manner in order to indicate that the abandoning of the defilements in one object implies the abandoning of the defilements in the remaining objects.
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Atha vā maggacittakkhaṇe ekattha pahīnaṃ sabbattha pahīnameva hotīti visuṃ visuṃ pahānaṃ na vattabbaṃ.
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The abandoning of the defilements of one object in the thought-unit of the Path is indeed the abandoning of the defilements of all objects.
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Maggena hi pahīnāti vattabbataṃ arahanti.
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It is right to say that by the Path, are the defilements abandoned.
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Tattha purimāya codanāya nānāpuggalaparihāro, na hi ekassa pahīnaṃ tato aññassa pahīnaṃ nāma hoti.
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The abandoning of the defilements of one person is not necessarily the abandonding of the defilements of another person [nahi ekassa pahinam tato aññassa pahinam nama hoti]. Reference to the different types of persons is made to point this fact of possible difference of method by way of object.
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Pacchimāya nānācittakkhaṇikaparihāro.
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Nānācittakkhaṇeti hi lokiyamaggacittakkhaṇeti adhippāyo.
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The diversity of the thought-unit. The mundane thought-unit is meant,
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Pubbabhāgamaggo hi idhādhippeto.
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as the preliminary path is dealt with here.
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Lokiyabhāvanāya ca kāye pahīnaṃ na vedanādīsu vikkhambhitaṃ hoti.
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What is abandoned temporarily by mundane meditation in the body, is not suppressed in the feelings and the other objects.
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Yadipi nappavatteyya, paṭipakkhabhāvanāya suppahīnattā tattha sā "abhijjhādomanassassa appavattī"ti na vattabbā, tasmā punapi tappahānaṃ vattabbameva.
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Even if covetousness and grief should not occur in the feelings and the other objects, when it is suppressed in the body, it should not be stated that owing to efficient rejection by meditation opposed to covetousness and grief, there is no covetousness and grief in the other objects such as feelings and in the case of suppression by meditation, therefore, it is fit to speak of the rejection of covetousness and grief again in feelings and the other objects.
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Ekattha pahīnaṃ sesesupi pahīnaṃ hotīti lokuttarasatipaṭṭhānabhāvanaṃ, lokiyabhāvanāya vā sabbattha appavattimattaṃ sandhāya vuttaṃ.
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This statement refers to the supramundane meditation of Mindfulness-arousing. In the case of mundane meditation the rejection is stated everywhere with reference to bare non-occurrence of the defilements [lokiya bhavanaya sabbattha appavatt mattam sandhaya vuttam].
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"Pañcapi khandhā upādānakkhandhā loko"ti (vibha. 362, 364, 366) hi vibhaṅgecatūsupi ṭhānesu vuttanti.
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In regard to the four objects of contemplation through the Arousing of Mindfulness, it is said in the Vibhanga thus: Even the Five Aggregates are the world [pañca pi khandha lokoti hi Vibhange catusu pi thanesu vuttanti].
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