Гл. 11. Медитация на четырёх первоэлементах (подробно)

Опубликовано khantibalo от 21 апреля, 2017 - 16:03

Конспект

Даётся 4 вида практики этого объекта. Рекомендуется сначала практиковать первый метод, затем, если достичь успеха с ним не удаётся, перейти ко второму и т.д.

1. С составляющими кратко

Здесь следует обратиться к 32 частям тела и выявить в них первоэлементы - привести полностью.

Волосы головы, волосы тела, ногти, зубы, кожа, плоть, сухожилия, кости, костный мозг, почки, сердце, печень, диафрагма, селезёнка, лёгкие, кишечник, брыжейка, содержимое желудка, кал, мозг - твёрдость.

Желчь, слизь, гной, кровь, пот, жир, слёзы, смазка, слюна, носовая слизь, синовиальная жидкость, моча - жидкость.

теплота - в 4 частях (каких?)

вибрация - в 6 частях (каких?)

2. С составляющими подробно

Здесь практика состоит в развитии тех же двух навыков на 32 частях тела с тем отличием, что ум направляется не на аспект отвратительности, а на аспект первоэлементов. После направления ума на часть пятью способами следует прибегнуть к следующему анализу - для волос головы привести полностью (волосы тела и т.д. опустить). И так 32 части объясняются по элементам твёрдости и жидкости.

Направление на элемент тепла - привести полностью. Также приводится аналогичное объяснение для элемента вибрации.

3. Направление ума на 32 части тела по тем же четырём группам 20-12-4-6 с определением в них всех 4 первоэлементов.

4. Направление ума на 32 части тела по отдельности с определением в них всех 4 первоэлементов.

 

Отображение колонок
Пали Nyanamoli thera
Русский khantibalo
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309. Vitthārato āgate pana evaṃ veditabbo. [METHOD OF DEVELOPMENT IN DETAIL] 45.The method given in detail should be understood in this way. Подробно метод практики следует понимать так.
Idaṃ kammaṭṭhānaṃ bhāvetukāmena hi nātitikkhapaññena yoginā ācariyasantike dvācattālīsāya ākārehi vitthārato dhātuyo uggaṇhitvā vuttappakāre senāsane viharantena katasabbakiccena rahogatena paṭisallīnena sasambhārasaṅkhepato, sasambhāravibhattito, salakkhaṇasaṅkhepato, salakkhaṇavibhattitoti evaṃ catūhākārehi kammaṭṭhānaṃ bhāvetabbaṃ. ¶ A meditator of not over-quick understanding who wants to develop this meditation subject should learn the elements in detail in the forty-two aspects from a teacher, and he should live in an abode of the kind already described. Then, when he has done all the duties, he should go into solitary retreat and develop the meditation subject in four ways thus: (1) with constituents in brief, (2) with constituents by analysis, (3) with characteristics in brief, and (4) with characteristics by analysis. ¶ Не очень сообразительный практикующий, желающий заниматься этим объектом медитации должен узнать от учителя первоэлементы в подробном виде из 42 аспектов и должен проживать в месте уже описанного типа. Затем, когда он исполнил все обязанности, ему следует удалиться в уединённый ритрит и развивать объект медитации следующим образом: (1) с составляющими кратко, (2) с составляющими путём анализа, (3) с характеристиками кратко, (4) с характеристиками путём анализа. ¶
Tattha kathaṃ sasambhārasaṅkhepato bhāveti? [(1) WITH CONSTITUENTS IN BRIEF] 46.Herein, how does he develop it with constituents in brief? Как он развивает его с составляющими кратко?
Idha bhikkhu vīsatiyā koṭṭhāsesu thaddhākāraṃ pathavīdhātūti vavatthapeti. Here a bhikkhu does his defining in this way, “In twenty of the parts what has the stiffened mode is the earth element,” Здесь монах определяет следующим образом: "В двадцати частях то, что имеет признак твёрдости является первоэлементом твёрдости."
Dvādasasu koṭṭhāsesu yūsagataṃ udakasaṅkhātaṃ ābandhanākāraṃ āpodhātūti vavatthapeti. and he does his defining thus, “In twelve parts the liquid called water with the mode of cohesion is the water element,” и он определяет так: "В 12 частях жидкость, называемая водой с признаком текучести является первоэлементом жидкости"
Catūsu koṭṭhāsesu paripācanakaṃ tejaṃ tejodhātūti vavatthapeti . [353] and he does his defining thus, “In four parts what matures (what has the mode of ripening) is the fire element,” и он определяет так: "В четырёх частях то, что приводит к созреванию - это элемент теплоты"
Chasu koṭṭhāsesu vitthambhanākāraṃ vāyodhātūti vavatthapeti. and he does his defining thus, “In six parts what has the mode of distending is the air element.” и он определяет так: "В 6 частях то, что имеет признак расширения является элементом вибрации".
Tassevaṃ vavatthāpayatoyeva dhātuyo pākaṭā honti. As he defines them in this way they become evident to him. И по мере того как он определяет их таким образом, они становятся для него ясны.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. ¶ As he again and again adverts to them and gives his attention to them, concentration arises as access only. ¶ И снова и снова он обращается к ним и направляет ум на них, тогда возникает сосредоточение доступа. ¶
310. Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena sasambhāravibhattito bhāvetabbaṃ. [(2) WITH CONSTITUENTS BY ANALYSIS] 47.However, if his meditation subject is not successful while he develops it in this way, then he should develop it with constituents by analysis. Однако, если такая практика этого объекта не достигает успеха, он должен развивать её с составными частями путём анализа.
Kathaṃ? How? Как?
Tena hi bhikkhunā yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ. Dvattiṃsākāre tāva taṃ sabbaṃ aparihāpetvā tacapañcakādīnaṃ anulomapaṭilomato vacasā sajjhāyaṃ ādiṃkatvā sabbaṃ tattha vuttavidhānaṃ kātabbaṃ. Firstly, the bhikkhu should carry out all the directions given for the thirty-two-fold aspect in the description of mindfulness occupied with the body as a meditation subject (VIII.48–78), namely, the sevenfold skill in learning and the tenfold skill in giving attention, and he should start with the verbal recitation, in direct and reverse order, of the skin pentad and so on, without omitting any of it. Сначала следует выполнить все указания, даваемые для 32 частного объекта медитации в описании памятования, направленного на тело, а именно семифакторный навык в изучении и десятифакторный навык в направлении ума. Следует начать со словесного повторения в прямом и обратном порядке пятёрки кожи так далее, не опуская ни одну из них.
Ayameva hi viseso, tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena. The only difference is this: there, after giving attention to the head hairs, etc., as to colour, shape, direction, location, and delimitation, the mind had to be fixed by means of repulsiveness (VIII.83), but here it is done by means of elements. Единственная разница заключается в следующем: направив ум на волосы тела и т.п. в части цвета, формы, направления, местонахождения и ограничения, ум в том объекте направлялся путём отвратительности, но здесь он должен направляться путём первоэлементов.
Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo. ¶ Therefore at the end of each part after giving attention to head hairs, etc., each in the five ways beginning with colour (VIII.83), attention should be given as follows. ¶ Поэтому по окончании каждой части после направления ума на волосы головы и т.п. пятью способами, начиная с цвета, ум следует направить следующим образом: ¶
311. Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā. 48. These things called head hairs grow on the inner skin that envelops the skull. Эти вещи, называемые волосами головы растут в коже, оборачивающей череп.
Tattha yathāvammikamatthake jātesu kuṇṭhatiṇesu na vammikamatthako jānāti mayi kuṇṭhatiṇāni jātānīti, napi kuṇṭhatiṇāni jānanti mayaṃ vammikamatthake jātānīti, evameva na sīsakaṭāhapaliveṭhanacammaṃ jānāti mayi kesā jātāti, napi kesā jānanti mayaṃ sīsakaṭāhaveṭhanacamme jātāti, aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. Herein, just as when kuṇṭha grasses grow on the top of an anthill, the top of the termite-mound does not know, “Kuṇṭha grasses are growing on me,” nor do the kuṇṭha grasses know, “We are growing on the top of a termite-mound,” so too, the inner skin that covers the skull does not know, “Head hairs grow on me,” nor do the head hairs know, “We grow on inner skin that envelops a skull. ” These things are devoid of mutual concern and reviewing. Здесь подобно тому как травинки кунтха растут на вершине муравейника, вершина муравейника не знает "на мне растёт травинки кунтха" и травинки кунтха не знает "мы растём на вершине муравейника". Так и кожа, оборачивающая череп, не знает "волосы головы растут на мне" и волосы головы не знают "мы растём в коже, оборачивающей череп". Им нет дела друг до друга они не проводят такой анализ.
Iti kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what are called head hairs are a particular component of this body, without thought, [morally] indeterminate, void, not a living being, rigid (stiffened) earth element. ¶ Так что то, что зовётся волосами головы является конкретной составной частью этого тела, без мышления, морально неопределённые, пустые, не живое существо, а лишь жёсткий элемент твёрдости. ¶
312. Lomā sarīraveṭhanacamme jātā. 49.Body hairs grow on the inner skin that envelops the body. Волосы тела растут в коже, охватывающей тело.
Tattha yathā suññagāmaṭṭhāne jātesu dabbatiṇakesu na suññagāmaṭṭhānaṃ jānāti mayi dabbatiṇakāni jātānīti, napi dabbatiṇakāni jānanti mayaṃ suññagāmaṭṭhāne jātānīti, evameva na sarīraveṭhanacammaṃ jānāti mayi lomā jātāti. Herein, just as, when dabba grasses grow on the square in an empty village, the square in the empty village does not know, “Dabba grasses grow on me,” nor do the dabba grasses know, “We grow on the square in an empty village,” so too, the inner skin that envelops the body does not know, “Body hairs grow on me,” Подобно тому как травинки дабба растут на площади пустой деревни и площадь пустой деревни не знает "на мне растут травинки дабба" и травинки дабба не знают "мы растём на площади пустой деревни", так и здесь внутренняя часть кожи, охватывающей тело, не знают "Из меня растут волосы тела"
Napi lomā jānanti mayaṃ sarīraveṭhanacamme jātāti. nor do the body hairs know, “We grow on inner skin that envelops a body.” и волосы тела не знают "Мы растём из внутренней части кожи, охватывающей тело".
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing. Им нет дела друг до друга они не проводят такой анализ.
Iti lomā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what are called body hairs are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶ Так что то, что зовётся волосами тела является конкретной составной частью этого тела, без мышления, морально неопределённые, пустые, не живое существо, а лишь жёсткий элемент твёрдости. ¶
313. Nakhā aṅgulīnaṃ aggesu jātā. 50.Nails grow on the tips of the fingers and toes.
Tattha yathā kumārakesu daṇḍakehi madhukaṭṭhike vijjhitvā kīḷantesu na daṇḍakā jānanti amhesu madhukaṭṭhikā ṭhapitāti, napi madhukaṭṭhikā jānanti mayaṃ daṇḍakesu ṭhapitāti, evameva na aṅguliyo jānanti amhākaṃ aggesu nakhā jātāti. Herein, just as, when children play a game by piercing madhuka-fruit kernels with sticks, the sticks [354] do not know, “Madhuka-fruit kernels are put on us,” nor do the madhuka-fruit kernels know, “We are put on sticks,” so too, the fingers and toes do not know, “Nails grow on our tips,”
Napi nakhā jānanti mayaṃ aṅgulīnaṃ aggesu jātāti. nor do the nails know, “We grow on the tips of fingers and toes.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti nakhā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what are called nails are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
314. Dantā hanukaṭṭhikesu jātā. 51. Teeth grow in the jaw bones.
Tattha yathā vaḍḍhakīhi pāsāṇaudukkhalakesu kenacideva silesajātena bandhitvā ṭhapitathambhesu na udukkhalā jānanti amhesu thambhā ṭhitāti. Herein, just as, when posts are placed by builders in stone sockets and fastened with some kind of cement,26 the sockets do not know, “Posts are placed in us,”
Napi thambhā jānanti mayaṃ udukkhalesu ṭhitāti, evameva na hanukaṭṭhīni jānanti amhesu dantā jātāti. nor do the posts know, “We are placed in sockets,” so too, the jaw bones do not know, “Teeth grow in us,”
Napi dantā jānanti mayaṃ hanukaṭṭhīsu jātāti. nor do the teeth know, “We grow in jaw bones’.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti dantā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what are called teeth are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
315. Taco sakalasarīraṃ pariyonandhitvā ṭhito. 52.Skin is to be found covering the whole body.
Tattha yathā allagocammapariyonaddhāya mahāvīṇāya na mahāvīṇā jānāti ahaṃ allagocammena pariyonaddhāti. Herein, just as, when a big lute is covered with damp ox-hide, the lute does not know, “I am covered with damp ox-hide,”
Napi allagocammaṃ jānāti mayā mahāvīṇā pariyonaddhāti, evameva na sarīraṃ jānāti ahaṃ tacena pariyonaddhanti. nor does the damp ox-hide know, “A lute is covered by me,” so too, the body does not know, “I am covered by skin,”
Napi taco jānāti mayā sarīraṃ pariyonaddhanti. nor does the skin know, “A body is covered by me.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti taco nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called skin is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
316. Maṃsaṃ aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ. 53.Flesh is to be found plastered over the framework of bones.
Tattha yathā mahāmattikalittāya bhittiyā na bhitti jānāti ahaṃ mahāmattikāya littāti. Herein, just as, when a wall is plastered with thick clay, the wall does not know, “I am plastered with thick clay,”
Napi mahāmattikā jānāti mayā bhitti littāti, evameva na aṭṭhisaṅghāṭo jānāti ahaṃ navapesisatappabhedena maṃsena littoti. nor does the thick clay know, “A wall is plastered with me,” so too, the framework of bones does not know, “I am plastered with flesh consisting of nine hundred pieces of flesh,”
Napi maṃsaṃ jānāti mayā aṭṭhisaṅghāṭo littoti. nor does the flesh know, “A framework of bones is plastered with me.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti maṃsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called flesh is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
317. Nhāru sarīrabbhantare aṭṭhīni ābandhamānā ṭhitā. 54.Sinews are to be found in the interior of the body binding the bones together.
Tattha yathā vallīhi vinaddhesu kuṭṭadārūsu na kuṭṭadārūni jānanti mayaṃ vallīhi vinaddhānīti. Herein, just as, when withies and sticks are bound together with creepers, the withies and sticks do not know [355] “We are bound together with creepers,”
Napi valliyo jānanti amhehi kuṭṭadārūni vinaddhānīti, evameva na aṭṭhīni jānanti mayaṃ nhārūhi ābaddhānīti. nor do the creepers know, “Withies and sticks are bound together by us,” so too, the bones do not know, “We are bound by sinews,”
Napi nhārū jānanti amhehi aṭṭhīni ābaddhānīti. nor do the sinews know, “Bones are bound together by us.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti nhāru nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what are called sinews are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
318. Aṭṭhīsu paṇhikaṭṭhi gopphakaṭṭhiṃ ukkhipitvā ṭhitaṃ. 55.As to the bones, the heel bone is to be found holding up the ankle bone,
Gopphakaṭṭhi jaṅghaṭṭhiṃ ukkhipitvā ṭhitaṃ. the ankle bone holding up the shin bone,
Jaṅghaṭṭhi ūruṭṭhiṃ ukkhipitvā ṭhitaṃ. the shin bone the thigh bone,
Ūruṭṭhi kaṭiṭṭhiṃ ukkhipitvā ṭhitaṃ. the thigh bone the hip bone,
Kaṭiṭṭhi piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitaṃ, piṭṭhikaṇṭako gīvaṭṭhiṃ ukkhipitvā ṭhito. the hip bone the backbone, the backbone the neck bone,
Gīvaṭṭhi sīsaṭṭhiṃ ukkhipitvā ṭhitaṃ. and the neck bone is to be found holding up the cranium bone.
Sīsaṭṭhi gīvaṭṭhike patiṭṭhitaṃ. The cranium bone rests on the neck bone,
Gīvaṭṭhi piṭṭhikaṇṭake patiṭṭhitaṃ. the neck bone on the backbone,
Piṭṭhikaṇṭako kaṭiṭṭhimhi patiṭṭhito. the backbone on the hip bone,
Kaṭiṭṭhi ūruṭṭhike patiṭṭhitaṃ. the hip bone on the thigh bone,
Ūruṭṭhi jaṅghaṭṭhike patiṭṭhitaṃ. the thigh bone on the shin bone,
Jaṅghaṭṭhi gopphakaṭṭhike patiṭṭhitaṃ. the shin bone on the ankle bone,
Gopphakaṭṭhi paṇhikaṭṭhike patiṭṭhitaṃ. ¶ the ankle bone on the heel bone. ¶
Tattha yathā iṭṭhakadārugomayādisañcayesu na heṭṭhimā heṭṭhimā jānanti mayaṃ uparime uparime ukkhipitvā ṭhitāti. 56.Herein, just as, when bricks, timber or [blocks of dried] cow dung are built up, those below do not know, “We each stand holding up those above us,”
Napi uparimā uparimā jānanti mayaṃ heṭṭhimesu heṭṭhimesu patiṭṭhitāti, evameva na paṇhikaṭṭhi jānāti ahaṃ gopphakaṭṭhiṃ ukkhipitvā ṭhitanti. nor do those above know, “We each rest on those below us,” so too, the heel bone does not know, “I stand holding up the ankle bone,”
Na gopphakaṭṭhi jānāti ahaṃ jaṅghaṭṭhiṃ ukkhipitvā ṭhitanti. nor does the ankle bone know, “I stand holding up the shin bone,”
Na jaṅghaṭṭhi jānāti ahaṃ ūruṭṭhiṃ ukkhipitvā ṭhitanti. nor does the shin bone know, “I stand holding up the thigh bone,”
Na ūruṭṭhi jānāti ahaṃ kaṭiṭṭhiṃ ukkhipitvā ṭhitanti. nor does the thigh bone know, “I stand holding up the hip bone,”
Na kaṭiṭṭhi jānāti ahaṃ piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitanti. nor does the hip bone know, “I stand holding up the backbone,”
Na piṭṭhikaṇṭako jānāti ahaṃ gīvaṭṭhiṃ ukkhipitvā ṭhitanti. nor does the backbone know, “I stand holding up the neck bone,”
Na gīvaṭṭhi jānāti ahaṃ sīsaṭṭhiṃ ukkhipitvā ṭhitanti. nor does the neck bone know, “I stand holding up the cranium bone,”
Na sīsaṭṭhi jānāti ahaṃ gīvaṭṭhimhi patiṭṭhitanti. nor does the cranium bone know, “I rest on the neck bone,”
Na gīvaṭṭhi jānāti ahaṃ piṭṭhikaṇṭake patiṭṭhitanti. nor does the neck bone know, “I rest on the backbone,”
Na piṭṭhikaṇṭako jānāti ahaṃ kaṭiṭṭhimhi patiṭṭhitoti. nor does the backbone know, “I rest on the hip bone,”
Na kaṭiṭṭhi jānāti ahaṃ ūruṭṭhimhi patiṭṭhitanti. nor does the hip bone know, “I rest on the thigh bone,”
Na ūruṭṭhi jānāti ahaṃ jaṅghaṭṭhimhi patiṭṭhitanti. nor does the thigh bone know, “I rest on the shin bone,”
Na jaṅghaṭṭhi jānāti ahaṃ gopphakaṭṭhimhi patiṭṭhitanti. nor does the shin bone know, “I rest on the ankle bone,”
Na gopphakaṭṭhi jānāti ahaṃ paṇhikaṭṭhimhi patiṭṭhitanti. nor does the ankle bone know, “I rest on the heel bone.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti aṭṭhi nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what are called bones [356] are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
319. Aṭṭhimiñjaṃ tesaṃ tesaṃ aṭṭhīnaṃ abbhantare ṭhitaṃ. 57.Bone marrow is to be found inside the various bones.
Tattha yathā veḷupabbādīnaṃ anto pakkhittachinnavettaggādīsu na veḷupabbādīni jānanti amhesu vettaggādīni pakkhittānīti. Herein, just as, when boiled bamboo sprouts, etc., are put inside bamboo joints, etc., the bamboo joints, etc., do not know, “Bamboo sprouts, etc., are put in us,”
Napi vettaggādīni jānanti mayaṃ veḷupabbādīsu ṭhitānīti, evameva na aṭṭhīni jānanti amhākaṃ anto miñjaṃ ṭhitanti. nor do the bamboo sprouts, etc., know, “We are inside bamboo joints, etc.,” so too, the bones do not know, “Marrow is inside us,”
Nāpi miñjaṃ jānāti ahaṃ aṭṭhīnaṃ anto ṭhitanti. nor does the bone marrow know, “I am inside bones.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti aṭṭhimiñjaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called bone marrow is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
320. Vakkaṃ galavāṭakato nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ. 58.Kidney is to be found on each side of the heart flesh, being fastened by the stout sinew that starts out with a single root from the base of the neck and divides into two after going a short way.
Tattha yathā vaṇṭupanibaddhe ambaphaladvaye na vaṇṭaṃ jānāti mayā ambaphaladvayaṃ upanibaddhanti. Herein, just as, when a pair of mango fruits are bound together by their stalk, the stalk does not know, “A pair of mango fruits is bound together by me,”
Napi ambaphaladvayaṃ jānāti ahaṃ vaṇṭena upanibaddhanti, evameva na thūlanhāru jānāti mayā vakkaṃ upanibaddhanti. nor do the pair of mango fruits know, “We are bound together by a stalk,” so too, the stout sinew does not know, “Kidneys are bound together by me,”
Napi vakkaṃ jānāti ahaṃ thūlanhārunā upanibaddhanti. nor does the kidney know, “I am bound together by a stout sinew.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti vakkaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called kidney is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
321. Hadayaṃ sarīrabbhantare uraṭṭhipañjaramajjhaṃ nissāya ṭhitaṃ. 59.Heart is to be found in the inside of the body near the middle of the frame of the ribs.
Tattha yathā jiṇṇasandamānikapañjaraṃ nissāya ṭhapitāya maṃsapesiyā na sandamānikapañjarabbhantaraṃ jānāti maṃ nissāya maṃsapesi ṭhitāti. Herein, just as, when a piece of meat is placed near the framework of an old cart, the inside of the framework of the old cart does not know, “A piece of meat is placed near the middle of me,”
Napi maṃsapesi jānāti ahaṃ jiṇṇasandamānikapañjaraṃ nissāya ṭhitāti, evameva na uraṭṭhipañjarabbhantaraṃ jānāti maṃ nissāya hadayaṃ ṭhitanti. nor does the piece of meat know, “I am near the middle of the inside of the framework of an old cart,” so too, the inside of the framework of the ribs does not know, “A heart is near the middle of me,”
Napi hadayaṃ jānāti ahaṃ uraṭṭhipañjaraṃ nissāya ṭhitanti. nor does the heart know, “I am near the middle of the inside of a framework of ribs.
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. ” These things are devoid of mutual concern and reviewing.
Iti hadayaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called heart is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
322. Yakanaṃ antosarīre dvinnaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ. 60. Liver is to be found inside the body, near the right side between the two breasts.
Tattha yathā ukkhalikapālapassamhi lagge yamakamaṃsapiṇḍe na ukkhalikapālapassaṃ jānāti mayi yamakamaṃsapiṇḍo laggoti. Herein, just as, when a twin lump of meat is stuck on the side of a cooking pot, the side of the cooking pot does not know, “A twin lump of meat is stuck on me,”
Napi yamakamaṃsapiṇḍo jānāti ahaṃ ukkhalikapālapasse laggoti, evameva na thanānamabbhantare dakkhiṇapassaṃ jānāti maṃ nissāya yakanaṃ ṭhitanti. nor does the twin lump of meat know, [357] “I am stuck on the side of a cooking pot,” so too, the right side between the breasts does not know, “Liver is near me,”
Napi yakanaṃ jānāti ahaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitanti. nor does the liver know, “I am near a right side between two breasts.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti yakanaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called liver is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
323. Kilomakesu paṭicchannakilomakaṃ hadayañca vakkañca parivāretvā ṭhitaṃ. 61.As to the midriff, the concealed midriff is to be found surrounding the heart and kidney,
Appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ. while the unconcealed midriff is to be found covering the flesh under the skin in the whole body.
Tattha yathā pilotikapaliveṭhite maṃse na maṃsaṃ jānāti ahaṃ pilotikāya paliveṭhitanti. Herein, just as, when meat is wrapped in a rag, the meat does not know, “I am wrapped in a rag,”
Napi pilotikā jānāti mayā maṃsaṃ paliveṭhitanti, evameva na vakkahadayāni sakalasarīre ca maṃsaṃ jānāti ahaṃ kilomakena paṭicchannanti. nor does the rag know, “Meat is wrapped in me,” so too, the heart and kidney, and the flesh in the whole body, do not know, “I am concealed by midriff,”
Napi kilomakaṃ jānāti mayā vakkahadayāni sakalasarīre ca maṃsaṃ paṭicchannanti. nor does the midriff know, “Heart and kidney, and flesh in a whole body, are concealed by me.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti kilomakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called midriff is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
324. Pihakaṃ hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ. 62.Spleen is to be found near the upper side of the belly lining on the left side of the heart.
Tattha yathā koṭṭhamatthakapassaṃ nissāya ṭhitāya gomayapiṇḍiyā na koṭṭhamatthakapassaṃ jānāti gomayapiṇḍi maṃ nissāya ṭhitāti. Herein, just as, when a lump of cow dung is near the upper side of a barn, the upper side of the barn does not know, “A lump of cow dung is near me,”
Napi gomayapiṇḍi jānāti ahaṃ koṭṭhamatthakapassaṃ nissāya ṭhitāti, evameva na udarapaṭalassa matthakapassaṃ jānāti pihakaṃ maṃ nissāya ṭhitanti. nor does the lump of cow dung know, “I am near the upper side of a barn,” so too, the upper side of the belly lining does not know, “Spleen is near me,”
Napi pihakaṃ jānāti ahaṃ udarapaṭalassa matthakapassaṃ nissāya ṭhitanti. nor does the spleen know, “I am near the upper side of a belly lining.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti pihakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called spleen is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
325. Papphāsaṃ sarīrabbhantare dvinnaṃ thanānamantare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ. 63.Lungs are to be found inside the body between the two breasts, hanging over the heart and liver and concealing them.
Tattha yathā jiṇṇakoṭṭhabbhantare lambamāne sakuṇakulāvake na jiṇṇakoṭṭhabbhantaraṃ jānāti mayi sakuṇakulāvako lambamāno ṭhitoti. Herein, just as when a bird’s nest is hanging inside an old barn, the inside of the old barn does not know, “A bird’s nest is hanging in me,”
Napi sakuṇakulāvako jānāti ahaṃ jiṇṇakoṭṭhabbhantare lambamāno ṭhitoti, evameva na taṃ sarīrabbhantaraṃ jānāti mayi papphāsaṃ lambamānaṃ ṭhitanti. nor does the bird’s nest know, “I am hanging inside an old barn,” so too, [358] the inside of the body does not know, “Lungs are hanging in me,”
Napi papphāsaṃ jānāti ahaṃ evarūpe sarīrabbhantare lambamānaṃ ṭhitanti. nor do the lungs know, “We are hanging inside such a body.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti papphāsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called lungs is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
326. Antaṃ galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ. 64.Bowel is to be found inside the body extending from the base of the neck to the excrement passage.
Tattha yathā lohitadoṇikāya obhujitvā ṭhapite chinnasīsadhammanikaḷevare na lohitadoṇi jānāti mayi dhammanikaḷevaraṃ ṭhitanti. Herein, just as, when the carcass of a large beheaded rat snake27 is coiled up and put into a trough of blood, the red trough does not know, “A rat snake’s carcass has been put in me,”
Napi dhammanikaḷevaraṃ jānāti ahaṃ lohitadoṇiyā ṭhitanti, evameva na sarīrabbhantaraṃ jānāti mayi antaṃ ṭhitanti. nor does the rat snake’s carcass know, “I am in a red trough,” so too, the inside of the body does not know, “A bowel is in me,”
Napi antaṃ jānāti ahaṃ sarīrabbhantare ṭhitanti. nor does the bowel know, “I am in a body.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti antaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called the bowel is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
327. Antaguṇaṃ antantare ekavīsatiantabhoge bandhitvā ṭhitaṃ. 65.Entrails are to be found in the interspaces between the twenty-one coils of the bowel, binding them together.
Tattha yathā pādapuñchanarajjumaṇḍalakaṃ sibbetvā ṭhitesu rajjukesu na pādapuñchanarajjumaṇḍalakaṃ jānāti rajjukā maṃ sibbitvā ṭhitāti. Herein, just as, when ropes are found sewing together a rope ring for wiping the feet, the rope ring for wiping the feet does not know, “Ropes are to be found sewing me together,”
Napi rajjukā jānanti mayaṃ pādapuñchanarajjumaṇḍalakaṃ sibbitvā ṭhitāti, evameva na antaṃ jānāti antaguṇaṃ maṃ ābandhitvā ṭhitanti. nor do the ropes know, “We are to be found sewing together a rope ring,” so too, the bowel does not know, “Entrails are to be found binding me together,”
Napi antaguṇaṃ jānāti ahaṃ antaṃ ābandhitvā ṭhitanti. nor do the entrails know, “We are to be found binding a bowel together.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti antaguṇaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called entrails is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
328. Udariyaṃ udare ṭhitaṃ asitapītakhāyitasāyitaṃ. 66.Gorge is what is eaten, drunk, chewed and tasted that lies in the stomach.
Tattha yathā suvānadoṇiyaṃ ṭhite suvānavamathumhi na suvānadoṇi jānāti mayi suvānavamathu ṭhitoti. Herein, just as, when a dog’s vomit lies in a dog’s bowl, the dog’s bowl does not know, “Dog’s vomit is lying in me,”
Napi suvānavamathu jānāti ahaṃ suvānadoṇiyaṃ ṭhitoti, evameva na udaraṃ jānāti mayi udariyaṃ ṭhitanti . nor does the dog’s vomit know, “I am lying in a dog’s bowl,” so too, the stomach does not know, “Gorge is lying in me,”
Napi udariyaṃ jānāti ahaṃ udare ṭhitanti. nor does the gorge know, “I am lying in a stomach.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti udariyaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called gorge is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
329. Karīsaṃ pakkāsayasaṅkhāte aṭṭhaṅgulaveḷupabbasadise antapariyosāne ṭhitaṃ. 67.Dung is to be found at the end of the bowel, which resembles a bamboo joint eight fingerbreadths long and is called the “receptacle for digested food.” [359]
Tattha yathā veḷupabbe omadditvā pakkhittāya saṇhapaṇḍumattikāya na veḷupabbaṃ jānāti mayi paṇḍumattikā ṭhitāti. Herein, just as, when soft brown clay is impacted in a bamboo joint, the bamboo joint does not know, “Brown clay is in me,”
Napi paṇḍumattikā jānāti ahaṃ veḷupabbe ṭhitāti, evameva na pakkāsayo jānāti mayi karīsaṃ ṭhitanti. nor does brown clay know, “I am in a bamboo joint,” so too, the receptacle for digested food does not know, “Dung is in me,”
Napi karīsaṃ jānāti ahaṃ pakkāsaye ṭhitanti. nor does the dung know, “I am in a receptacle for digested food.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti karīsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called dung is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
330. Matthaluṅgaṃ sīsakaṭāhabbhantare ṭhitaṃ. 68.Brain is to be found in the interior of the skull.
Tattha yathā purāṇalābukaṭāhe pakkhittāya piṭṭhapiṇḍiyā na lābukaṭāhaṃ jānāti mayi piṭṭhapiṇḍi ṭhitāti. Herein, just as, when a lump of dough is put inside an old gourd rind, the gourd rind does not know, “A lump of dough is in me,”
Napi piṭṭhapiṇḍi jānāti ahaṃ lābukaṭāhe ṭhitāti, evameva na sīsakaṭāhabbhantaraṃ jānāti mayi matthaluṅgaṃ ṭhitanti. nor does the lump of dough know, “I am inside a gourd rind,” so too, the inside of the skull does not know, “Brain is in me,”
Napi matthaluṅgaṃ jānāti ahaṃ sīsakaṭāhabbhantare ṭhitanti. nor does the brain know, “I am inside a skull.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti matthaluṅgaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti. ¶ So what is called brain is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element. ¶
331. Pittesu abaddhapittaṃ jīvitindriyapaṭibaddhaṃ sakalasarīraṃ byāpetvā ṭhitaṃ. 69.As to bile, the free bile, which is bound up with the life faculty, is to be found soaking the whole body,
Baddhapittaṃ pittakosake ṭhitaṃ. while the local bile is to be found in the bile container (gall-bladder).
Tattha yathā pūvaṃ byāpetvā ṭhite tele na pūvaṃ jānāti telaṃ maṃ byāpetvā ṭhitanti. Herein, just as, when oil has soaked a cake, the cake does not know, “Oil soaks me,”
Napi telaṃ jānāti ahaṃ pūvaṃ byāpetvā ṭhitanti, evameva na sarīraṃ jānāti abaddhapittaṃ maṃ byāpetvā ṭhitanti. nor does the oil know, “I soak a cake,” so too, the body does not know, “Free bile soaks me,”
Napi abaddhapittaṃ jānāti ahaṃ sarīraṃ byāpetvā ṭhitanti. nor does the free bile know, “I soak a body.”
Yathā vassodakena puṇṇe kosātakikosake na kosātakikosako jānāti mayi vassodakaṃ ṭhitanti. And just as, when a kosāṭakī (loofah) creeper bladder is filled with rain water, the kosāṭakī creeper bladder does not know, “Rain water is in me,”
Napi vassodakaṃ jānāti ahaṃ kosātakikosake ṭhitanti, evameva na pittakosako jānāti mayi baddhapittaṃ ṭhitanti. nor does the rain water know, “I am in a kosāṭakī creeper bladder,” so too, the bile bladder does not know, “Local bile is in me,”
Napi baddhapittaṃ jānāti ahaṃ pittakosake ṭhitanti. nor does the local bile know, “I am in a bile bladder.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā . These things are devoid of mutual concern and reviewing.
Iti pittaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called bile is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
332. Semhaṃ ekapatthapūrappamāṇaṃ udarapaṭale ṭhitaṃ. 70.Phlegm is to be found on the surface of the stomach and measures a bowlful.
Tattha yathā upari sañjātapheṇapaṭalāya candanikāya na candanikā jānāti mayi pheṇapaṭalaṃ ṭhitanti. Herein, just as, when a cesspool has a surface of froth, the cesspool does not know, “A surface of froth is on me,”
Napi pheṇapaṭalaṃ jānāti ahaṃ candanikāya ṭhitanti, evameva na udarapaṭalaṃ jānāti mayi semhaṃ ṭhitanti. nor does the surface of froth [360] know, “I am on a cesspool,” so too, the surface of the stomach does not know, “Phlegm is on me”
Napi semhaṃ jānāti ahaṃ udarapaṭale ṭhitanti. nor does the phlegm know, “I am on the surface of a stomach.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti semhaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called phlegm is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
333. Pubbo anibaddhokāso yattha yattheva khāṇukaṇṭakappaharaṇaaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tattha tattha tiṭṭhati. 71. Pus has no fixed location. It is to be found wherever the blood stagnates and goes bad in a part of the body damaged by wounds caused by splinters and thorns, and by burns due to fire, or where boils, carbuncles, etc., appear.
Tattha yathā pharasuppahārādivasena paggharitaniyyāse rukkhe na rukkhassa pahārādippadesā jānanti amhesu niyyāso ṭhitoti, napi niyyāso jānāti ahaṃ rukkhassa pahārādippadesesu ṭhitoti, evameva na sarīrassa khāṇukaṇṭakādīhi abhihatappadesā jānanti amhesu pubbo ṭhitoti. Herein, just as, when a tree oozes gum through being hit by, say, an axe, the parts of the tree that have been hit do not know, “Gum is in us,” nor does the gum know, “I am in a part of a tree that has been hit,” so too, the parts of the body wounded by splinters, thorns, etc., do not know, “Pus is in us,”
Napi pubbo jānāti ahaṃ tesu padesesu ṭhitoti. nor does the pus know, “I am in such places.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti pubbo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called pus is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
334. Lohitesu saṃsaraṇalohitaṃ pittaṃ viya sakalasarīraṃ byāpetvā ṭhitaṃ. 72.As to blood, the mobile blood is to be found, like the bile, soaking the whole body.
Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ vakkahadayayakanapapphāsāni tementaṃ ṭhitaṃ. The stored blood, is to be found filling the lower part of the liver’s site to the extent of a bowlful, wetting the kidney, heart, liver and lungs.
Tattha saṃsaraṇalohite abaddhapittasadisova vinicchayo. Herein, the definition of the mobile blood is similar to that of the free bile.
Itaraṃ pana yathā jajjarakapāle ovaṭṭhe udake heṭṭhā leḍḍukhaṇḍādīni temayamāne na leḍḍukhaṇḍādīni jānanti mayaṃ udakena temiyamānāti. But as to the other, just as, when rain water seeps through an old pot and wets clods and stumps below, the clods and stumps do not know, “We are being wetted with water,”
Napi udakaṃ jānāti ahaṃ leḍḍukhaṇḍādīni tememīti, evameva na yakanassa heṭṭhābhāgaṭṭhānaṃ vakkādīni vā jānanti mayi lohitaṃ ṭhitaṃ amhe vā temayamānaṃ ṭhitanti. nor does the water know, “I am wetting clods and stumps,” so too, the lower part of the liver’s site, or the kidneys, etc., respectively do not know, “Blood is in me,” or “We are being wetted,”
Napi lohitaṃ jānāti ahaṃ yakanassa heṭṭhābhāgaṃ pūretvā vakkādīni temayamānaṃ ṭhitanti. nor does the blood know, “I fill the lower part of a liver’s site, am wetting a kidney, and so on.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti lohitaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called blood is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
335. Sedo aggisantāpādikālesu kesalomakūpavivarāni pūretvā tiṭṭhati ceva paggharati ca. 73.Sweat is to be found filling the openings of the pores of the head hairs and body hairs when there is heat due to fires, etc., and it trickles out of them.
Tattha yathā udakā abbūḷhamattesu bhisamuḷālakumudanāḷakalāpesu na bhisādikalāpavivarāni jānanti amhehi udakaṃ paggharatīti. Herein, just as, when [361] bunches of lily bud stems and lotus stalks are pulled up out of water, the openings in the bunches of lilies, etc., do not know, “Water trickles from us,”
Napi bhisādikalāpavivarehi paggharantaṃ udakaṃ jānāti ahaṃ bhisādikalāpavivarehi paggharāmīti, evameva na kesalomakūpavivarāni jānanti amhehi sedo paggharatīti. nor does the water trickling from the openings in the bunches of lilies, etc., know, “I am trickling from openings in bunches of lilies, etc.,” so too, the openings of the pores of the head hairs and body hairs do not know, “Sweat trickles from us,”
Napi sedo jānāti ahaṃ kesalomakūpavivarehi paggharāmīti. nor does the sweat know, “I trickle from openings of pores of head hairs and body hairs.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti sedo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called sweat is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
336. Medo thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito patthinnasineho. 74.Fat is the thick unguent to be found pervading the whole body of one who is stout, and on the shank flesh, etc., of one who is lean.
Tattha yathā haliddipilotikapaṭicchanne maṃsapuñje na maṃsapuñjo jānāti maṃ nissāya haliddipilotikā ṭhitāti. Herein, just as, when a heap of meat is covered by a yellow rag, the heap of meat does not know, “A yellow rag is next to me,”
Napi haliddipilotikā jānāti ahaṃ maṃsapuñjaṃ nissāya ṭhitāti, evameva na sakalasarīre jaṅghādīsu vā maṃsaṃ jānāti maṃ nissāya medo ṭhitoti. nor does the yellow rag know, “I am next to a heap of meat,” so too, the flesh to be found on the whole body, or on the shanks, etc., does not know, “Fat is next to me,”
Napi medo jānāti ahaṃ sakalasarīre jaṅghādīsu vā maṃsaṃ nissāya ṭhitoti. nor does the fat know,”I am next to flesh on a whole body, or on the shanks, and so on.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti medo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto patthinnayūso ābandhanākāro āpodhātūti. ¶ So what is called fat is a particular component of this body, without thought, indeterminate, void, not a living being, thick-liquid water element in the mode of cohesion. ¶
337. Assu yadā sañjāyati tadā akkhikūpake pūretvā tiṭṭhati vā paggharati vā. 75.Tears, when produced, are to be found filling the eye sockets or trickling out of them.
Tattha yathā udakapuṇṇesu taruṇatālaṭṭhikūpakesu na taruṇatālaṭṭhikūpakā jānanti amhesu udakaṃ ṭhitanti. Herein, just as, when the sockets of young palm kernels are filled with water, the sockets of the young palm kernels do not know, “Water is in us,”
Napi taruṇatālaṭṭhikūpakesu udakaṃ jānāti ahaṃ taruṇatālaṭṭhikūpakesu ṭhitanti, evameva na akkhikūpakā jānanti amhesu assu ṭhitanti. nor does the water in the sockets of the young palm kernels know, “I am in sockets of young palm kernels,” so too, the eye sockets do not know, “Tears are in us,”
Napi assu jānāti ahaṃ akkhikūpakesu ṭhitanti. nor do the tears know, “We are in eye sockets.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti assu nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called tears is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
338. Vasā aggisantāpādikāle hatthatalahatthapiṭṭhipādatalapādapiṭṭhi nāsāpuṭanalāṭaaṃsakūṭesu ṭhitavilīnasneho. 76.Grease is the melted unguent to be found on the palms and backs of the hands, on the soles and backs of the feet, on the nose and forehead and on the points of the shoulders, when heated by fire, and so on.
Tattha yathā pakkhittatele ācāme na ācāmo jānāti maṃ telaṃ ajjhottharitvā ṭhitanti. Herein, just as, when rice gruel has oil put on it, the rice gruel does not know, “Oil is spread over me,”
Napi telaṃ jānāti ahaṃ ācāmaṃ ajjhottharitvā ṭhitanti, evameva na hatthatalādippadeso jānāti maṃ vasā ajjhottharitvā ṭhitāti. nor does the oil know, “I am spread over rice gruel,” so too, the place consisting of the palm of the hand, etc., [362] does not know, “Grease is spread over me,”
Napi vasā jānāti ahaṃ hatthatalādippadesaṃ ajjhottharitvā ṭhitāti. nor does the grease know, “I am spread over places consisting of the palm of the hand, and so on.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti vasā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called grease is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
339. Kheḷo tathārūpe kheḷuppattipaccaye sati ubhohi kapolapassehi orohitvā jivhātale tiṭṭhati. 77.Spittle is to be found on the surface of the tongue after it has descended from the cheeks on both sides, when there is a condition for the arising of spittle.
Tattha yathā abbocchinnaudakanissande nadītīrakūpake na kūpatalaṃ jānāti mayi udakaṃ santiṭṭhatīti. Herein, just as, when a hollow in a river bank is constantly oozing with water, the surface of the hollow does not know, “Water lies on me,”
Napi udakaṃ jānāti ahaṃ kūpatale santiṭṭhāmīti, evameva na jivhātalaṃ jānāti mayi ubhohi kapolapassehi orohitvā kheḷo ṭhitoti. nor does the water know, “I lie on the surface of a hollow,” so too, the surface of the tongue does not know, “Spittle that has descended from cheeks on both sides is on me,”
Napi kheḷo jānāti ahaṃ ubhohi kapolapassehi orohitvā jivhātale ṭhitoti. nor does the spittle know, “I have descended from cheeks on both sides and am on the surface of a tongue.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti kheḷo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called spittle is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
340. Siṅghāṇikā yadā sañjāyati, tadā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā. 78.Snot, when produced, is to be found filling the nostrils or trickling out of them.
Tattha yathā pūtidadhibharitāya sippikāya na sippikā jānāti mayi pūtidadhi ṭhitanti. Herein, just as, when a bag28 is loaded with rotting curd, the bag does not know, “Rotting curd is in me,”
Napi pūtidadhi jānāti ahaṃ sippikāya ṭhitanti, evameva na nāsāpuṭā jānanti amhesu siṅghāṇikā ṭhitāti. nor does the rotting curd know, “I am in a bag,” so too, the nostrils do not know, “Snot is in us,”
Napi siṅghāṇikā jānāti ahaṃ nāsāpuṭesu ṭhitāti. nor does the snot know, “I am in nostrils.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti siṅghāṇikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called snot is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
341. Lasikā aṭṭhikasandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīsu ṭhitā. 79.Oil of the joints is to be found in the hundred and eighty joints serving the function of lubricating the joints of the bones.
Tattha yathā telabbhañjite akkhe na akkho jānāti maṃ telaṃ abbhañjitvā ṭhitanti. Herein, just as, when an axle is lubricated with oil, the axle does not know, “Oil lubricates me,”
Napi telaṃ jānāti ahaṃ akkhaṃ abbhañjitvā ṭhitanti, evameva na asītisatasandhayo jānanti lasikā amhe abbhañjitvā ṭhitāti. nor does the oil know, “I lubricate an axle,” so too, the hundred and eighty joints do not know, “Oil of the joints lubricates us,”
Napi lasikā jānāti ahaṃ asītisatasandhayo abbhañjitvā ṭhitāti. nor does the oil of the joints know, “I lubricate a hundred and eighty joints.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti lasikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called oil of the joints is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
342. Muttaṃ vatthissa abbhantare ṭhitaṃ. 80.Urine is to be found inside the bladder.
Tattha yathā candanikāya pakkhitte amukhe ravaṇaghaṭe na ravaṇaghaṭo jānāti mayi candanikāraso ṭhitoti. Herein, just as, when a porous pot is put upside down in a cesspool, the porous pot does not know, “Cesspool filtrate is in me,”
Napi candanikāraso jānāti ahaṃ ravaṇaghaṭe ṭhitoti, evameva na vatthi jānāti mayi muttaṃ ṭhitanti. nor does the cesspool filtrate know, “I am in a porous pot,” so too, the bladder does not know, [363] “Urine is in me,”
Napi muttaṃ jānāti ahaṃ vatthimhi ṭhitanti. nor does the urine know, “I am in a bladder.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā. These things are devoid of mutual concern and reviewing.
Iti muttaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti. ¶ So what is called urine is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion. ¶
343. Evaṃ kesādīsu manasikāraṃ pavattetvā yena santappati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti, yena jīrīyati, yena pariḍayhati, yena asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti evaṃ tejokoṭṭhāsesu manasikāro pavattetabbo. ¶ 81.When he has given his attention in this way to the body hairs, etc., he should then give his attention to the [four] fire components thus: That whereby one is warmed— this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening). That whereby one ages … That whereby one burns up … That whereby what is eaten, drunk, chewed and tasted becomes completely digested— this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening). ¶ Направив ум таким образом на волосы тела и прочее он должен направить ум на четыре составляющих тепла следующим образом: "То, посредством чего человек разогревается - это конкретная составляющая тела, без мышления, морально неопределённые, пустые, не живое существо, а лишь элемент тепла в режиме, приводящем к созреванию. То, посредством чего человек стареет... перегревается... съеденное, выпитое, пережёванное и опробованное становится полностью переваренным - это конкретная составляющая тела, без мышления, морально неопределённые, пустые, не живое существо, а лишь элемент тепла в режиме, приводящем к созреванию. ¶
344. Tato uddhaṅgame vāte uddhaṅgamavasena pariggahetvā adhogame adhogamavasena, kucchisaye kucchisayavasena, koṭṭhāsaye koṭṭhāsayavasena, aṅgamaṅgānusārimhi aṅgamaṅgānusārivasena, assāsapassāse assāsapassāsavasena pariggahetvā uddhaṅgamā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti, adhogamā vātā nāma, kucchisayā vātā nāma, koṭṭhāsayā vātā nāma, aṅgamaṅgānusārino vātā nāma, assāsapassāsā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti evaṃ vāyokoṭṭhāsesu manasikāro pavattetabbo. 82. After that, having discovered the up-going winds (forces) as upgoing, the down-going winds (forces) as down-going, the winds (forces) in the belly as in the belly, the winds (forces) in the bowels as in the bowels, the winds (forces) that course through all the limbs as coursing through all the limbs, and in-breath and out- breath as in-breath and out-breath, he should give his attention to these [six] air components in this way: What is called up-going winds (forces) is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending. What is called down-going winds (forces) … What is called winds (forces) in the belly … What is called winds (forces) in the bowels … What is called winds (forces) that course through all the limbs … What is called in-breath and out-breath is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending.
Tassevaṃ pavattamanasikārassa dhātuyo pākaṭā honti. 83.As he gives his attention in this way the elements become evident to him. По мере того, как он направляет ум таким образом, первоэлементы становятся для него ясны.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. ¶ As he adverts and gives attention to them again and again access concentration arises in him in the way already described. ¶ По мере того, как он снова и снова он обращается к ним и направляет ум на них, тогда возникает сосредоточение доступа как уже было описано. ¶
345. Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇasaṅkhepato bhāvetabbaṃ. [(3) WITH CHARACTERISTICS IN BRIEF] 84.But if his meditation subject is still not successful when he gives his attention to it in this way, then he should develop it with characteristics in brief. Но если достичь успеха с этим объектом медитации всё равно не удаётся при направлении ума на него таким образом, практикующему следует развивать его с характеристиками кратко.
Kathaṃ? How? Каким образом?
Vīsatiyā koṭṭhāsesu thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. In the twenty components the characteristic of stiffenedness should be defined as the earth element, В 20 составляющих характеристику твёрдости следует определить как элемент твёрдости.
Tattheva ābandhanalakkhaṇaṃ āpodhātūti. and the characteristic of cohesion, which is there too, as the water element, характеристику жидкости, также присутствующую там, как элемент жидкости
Paripācanalakkhaṇaṃ tejodhātūti. and the characteristic of maturing (ripening), which is there too, as the fire element, характеристику созревания, также присутствующую там, как элемент тепла
Vitthambhanalakkhaṇaṃ vāyodhātūti. ¶ and the characteristic of distension, which is there too, as the air element. ¶ характеристику раздувания, также присутствующую там, как элемент вибрации. ¶
Dvādasasu koṭṭhāsesu ābandhanalakkhaṇaṃ āpodhātūti vavatthapetabbaṃ. In the twelve components the characteristic of cohesion should be defined as the water
Tattheva paripācanalakkhaṇaṃ tejodhātūti. element, the characteristic of maturing (ripening), which is there too, as the fire element,
Vitthambhanalakkhaṇaṃ vāyodhātūti. the characteristic of distension, which is there too, as the air element,
Thaddhalakkhaṇaṃ pathavīdhātūti. ¶ and the characteristic of stiffenedness, which is there too, as the earth element. ¶
Catūsu koṭṭhāsesu paripācanalakkhaṇaṃ tejodhātūti vavatthapetabbaṃ. In the four components the characteristic of maturing (ripening) should be defined as the fire element,
Tena avinibhuttaṃ vitthambhanalakkhaṇaṃ vāyodhātūti. the characteristic of distension unresolvable (inseparable) from it as the air element, [364]
Thaddhalakkhaṇaṃ pathavīdhātūti. the characteristic of stiffenedness as the earth element,
Ābandhanalakkhaṇaṃ āpodhātūti. ¶ and the characteristic of cohesion as the water element. ¶
Chasu koṭṭhāsesu vitthambhanalakkhaṇaṃ vāyodhātūti vavatthapetabbaṃ. In the six components the characteristic of distension should be defined as the air element,
Tattheva thaddhalakkhaṇaṃ pathavīdhātūti. the characteristic of stiffenedness there too as the earth element,
Ābandhanalakkhaṇaṃ āpodhātūti. the characteristic of cohesion as the water element,
Paripācanalakkhaṇaṃ tejodhātūti. and the characteristic of maturing (ripening) as the fire element.
Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti. As he defines them in this way the elements become evident to him. По мере того, как он направляет ум таким образом, первоэлементы становятся для него ясны.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. ¶ As he adverts to them and gives attention to them again and again access concentration arises in him in the way already stated. ¶ По мере того, как он снова и снова он обращается к ним и направляет ум на них, тогда возникает сосредоточение доступа как уже было описано. ¶
346. Yassa pana evampi bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇavibhattito bhāvetabbaṃ. [(4) WITH CHARACTERISTICS BY ANALYSIS] 85.However, if he still does not succeed with his meditation subject when he gives his attention to it in this way, then he should develop it with characteristics by analysis. Но если достичь успеха с этим объектом медитации всё равно не удаётся при направлении ума на него таким образом, практикующему следует развивать его с характеристиками путём анализа.
Kathaṃ? How? Как?
Pubbe vuttanayeneva kesādayo pariggahetvā kesamhi thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. After discerning head hairs, etc., in the way already described, the characteristic of stiffenedness in head hairs should be defined as the earth element, После определения волос головы и прочего уже описанным способом, характеристика твёрдости в волосах головы должна быть определена как элемент твёрдости.
Tattheva ābandhanalakkhaṇaṃ āpodhātūti. the characteristic of cohesion there too as the water element, характеристика жидкости как элемент жидкости
Paripācanalakkhaṇaṃ tejodhātūti. the characteristic of maturing (ripening) as the fire element, характеристика созревания как элемент тепла
Vitthambhanalakkhaṇaṃ vāyodhātūti. and the characteristic of distension as the air element. характеристика раздувания как элемент вибрации.
Evaṃ sabbakoṭṭhāsesu ekekasmiṃ koṭṭhāse catasso catasso dhātuyo vavatthapetabbā. The four elements should be defined in this way in the case of each component. Четыре элемента должны быть определены таким образом в каждой составной части.
Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti. As he defines them in this way the elements become evident to him. По мере определения элементы становятся для него ясны.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati. As he adverts and gives attention to them again and again access concentration arises in him in the way already described. По мере того, как он снова и снова он обращается к ним и направляет ум на них, тогда возникает сосредоточение доступа как уже было описано.
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Редакция перевода от 22.04.2017 22:50