Taṃ kissa hetu?
何以故?
Ñ(VIII,178): Why is that?
Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi.
因为他以前未修(出入息)时,没有作过「我令诸粗的身行次第安息」的思惟、念虑、作意、观察。然而既修(出入息)时,则有(我令诸粗的身行次第安息的思惟念虑作意观察)。
Ñ: Because previously, at the time when he has still not discerned, there is no concern in him, no reaction, no attention, no reviewing, to the effect that 'I am [progressively] tranquillizing each grosser bodily formation'. But when he has discerned, there is.
Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti.
故从他的未修(出入息)时而至已修之时,身行便成微细了。
Ñ: So his bodily formation at the time when he has discerned is subtle in comparison with that at the time when he has not.
Tenāhu porāṇā –
故古人说:
Ñ: Hence the Ancients said:
‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati;
Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (pārā. aṭṭha. 2.165);
身心热恼的时候,
起了很粗的(出入息),
身(心)没有热恼的时候,
起的很微细。
Ñ: 'The mind and body are disturbed,
And then in excess it occurs;
But when the body is undisturbed,
Then it with subtlety occurs'.
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