Athassa yadā tatiyajjhānato vuṭṭhāya satassa sampajānassa jhānaṅgāni paccavekkhato cetasikasomanassasaṅkhātaṃ sukhaṃ oḷārikato upaṭṭhāti, upekkhāvedanā ceva cittekaggatā ca santato upaṭṭhāti, tadāssa oḷārikaṅgappahānāya santaaṅgapaṭilābhāya ca tadeva nimittaṃ ‘‘pathavī pathavī’’ti punappunaṃ manasikaroto ‘‘idāni catutthaṃ jhānaṃ uppajjissatī’’ti bhavaṅgaṃ upacchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati.
自三禅出定时，因他的念与正知的观察于禅支，名为喜心所的乐粗起，舍受与心一境性寂静现起，此时为了舍断粗支及为获得寂静支，于同样的相上「地地……」的数数作意，当他想：「现在第四禅要生起了，便断了有分，即于那同样的地遍作所缘，生起意门的转向心，
Ñ(IV,181): When he has emerged from the third jhāna, the bliss, in other words, the mental joy, appears gross to him as he reviews the jhāna factors with mindfulness and full awareness, while the equanimity as feeling and the unification of mind appear peaceful. Then, as he brings that same sign to mind as 'earth, earth' again and again with the purpose of abandoning the gross factor and obtaining the peaceful factors, [knowing] 'now the fourth jhāna will arise', there arises in him mind-door adverting with that same earth kasiṇa as its object, interrupting the life-continuum.
-
Sayādaw U Sīlānanda: [
[knowing] 'now the fourth jhāna will arise'=> 'when the 4th jhāna is about to arise'].
Tato tasmiṃyevārammaṇe cattāri pañca vā javanāni uppajjanti, yesaṃ avasāne ekaṃ rūpāvacaraṃ catutthajjhānikaṃ, sesāni vuttappakārāneva kāmāvacarāni.
自此以后，即于同样的所缘起了四或五的速行心。[PTS 165] 在那些速行心的最后一个是色界第四禅心，余者已如前述为欲界心。
Ñ: After that either four or five impulsions impel on that same object, [165] the last one of which is an impulsion of the fine-material sphere belonging to the fourth jhāna. The rest are of the kinds already stated (§74).
No comments:
Post a Comment