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Iriyāpathavasenāti iriyanaṃ iriyā, kiriyā, idha pana kāyikapayogo veditabbo.
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Iriyānaṃ patho pavattimaggoti iriyāpatho, gamanādisarīrāvatthā.
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Gacchanto vā hi satto kāyena kattabbakiriyaṃ kareyya ṭhito vā nisinno vā nipanno vāti.
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Tesaṃ vasena, iriyāpathavibhāgenāti attho.
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Puna caparanti puna ca aparaṃ, yathāvuttaānāpānakammaṭṭhānato bhiyyopi aññaṃ kāyānupassanākammaṭṭhānaṃ kathemi, suṇāthāti vā adhippāyo.
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Gacchanto vātiādi gamanādimattajānanassa gamanādigatavisesajānanassa ca sādhāraṇavacanaṃ.
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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.
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Tattha gamanādimattajānanaṃ idha nādhippetaṃ, gamanādigatavisesajānanaṃ pana adhippetanti taṃ vibhajitvā dassetuṃ "tattha kāma"ntiādi vuttaṃ.
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Sattūpaladdhinti satto atthīti upaladdhiṃ sattaggāhaṃ na jahati na pariccajati "ahaṃ gacchāmi, mama gamana"nti gāhasabbhāvato.
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Tato eva attasaññaṃ "atthi attā kārako vedako"ti evaṃ pavattaṃ viparītasaññaṃ na ugghāṭeti nāpaneti apaṭipakkhabhāvato, ananabrūhanato vā.
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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.
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Evaṃ bhūtassa cassa kuto kammaṭṭhānādibhāvoti āha "kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hotī"ti.
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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.
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Imassa panātiādisukkapakkhassa vuttavipariyāyena attho veditabbo.
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Tameva hi atthaṃ vivarituṃ "idaṃ hī"tiādi vuttaṃ.
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Tattha ko gacchatīti gamanakiriyāya kattupucchā, sā kattubhāvavisiṭṭhaattapaṭikkhepatthā dhammamattasseva gamanasiddhidassanato.
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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].
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Kassa gamananti akattutāvisiṭṭhaattaggāhapaṭikkhepatthā.
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Kiṃkāraṇāti pana paṭikkhittakattukāya gamanakiriyāya aviparītakāraṇapucchā "gamananti attā manasā saṃyujjati, mano indriyehi, indriyāni attehī"ti evamādigamanakāraṇapaṭikkhepanato.
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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.
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