Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko,
次于毗钵舍那(观)之际,未执持(何物)时所起的身行(即出入息)粗,
Ñ(VIII,180): But in the case of insight, the bodily formation occurring at the time of not discerning is gross,
mahābhūtapariggahe sukhumo.
在执持(地水火风四)大种之时(所起的身行)细;
Ñ: and in discerning the primary elements it is [by comparison] subtle;
Sopi oḷāriko,
那(执持大种之时的)亦粗,
Ñ: that also is gross,
upādārūpapariggahe sukhumo.
在执持所造色之时(所起的身行)细;
Ñ: and in discerning derived materiality it is subtle;
Sopi oḷāriko,
但彼亦粗,
Ñ: that also is gross,
sakalarūpapariggahe sukhumo.
而执持(大种所造色的)一切色时的细;
Ñ: and in discerning all materiality it is subtle;
Sopi oḷāriko,
但彼亦粗,
Ñ: that also is gross,
arūpapariggahe sukhumo.
而在执持无色之时的细;
Ñ: and in discerning the immaterial it is subtle;
Sopi oḷāriko,
然彼亦粗,
Ñ: that also is gross,
rūpārūpapariggahe sukhumo.
而在执持色无色之时的细;
Ñ: and in discerning the material and immaterial it is subtle;
Sopi oḷāriko,
但彼亦粗,
Ñ: that also is gross,
paccayapariggahe sukhumo.
而在执持缘起之时的细;
Ñ: and in discerning conditions it is subtle;
Sopi oḷāriko,
然彼亦粗,
Ñ: that also is gross,
sappaccayanāmarūpapariggahe sukhumo.
而在见缘起共名色之时的细;
Ñ: and in seeing mentality-materiality with its conditions it is subtle;
Sopi oḷāriko,
但彼亦粗,
Ñ: that also is gross,
lakkhaṇārammaṇikavipassanāya sukhumo.
在(诸行无常苦无我等)相所缘观之时的细;
Ñ: and in insight that has the characteristics [of impermanence, etc.,] as its object it is subtle;
Sopi dubbalavipassanāya oḷāriko,
然于(相所缘)弱观之时(的身行)亦粗,
Ñ: that also is gross in weak insight
balavavipassanāya sukhumo.
而在强观之时(所起的身行)为细。
Ñ: while in strong insight it is subtle.
Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena paṭippassaddhi veditabbā.
于此(毗钵舍那)中,与前(奢摩他)所说的方法同,前前的(毗钵舍那的身行)以后后的(毗钵舍那的身行)而止息。
Ñ: Herein, the tranquillizing should be understood as [the relative tranquillity] of the subsequent compared with the previous.
Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.
当如是而知以上的(身行的)粗细及安息。[PTS 276]
Ñ: Thus should the gross and subtle state, and the [progressive] tranquillizing, be understood here. [276]
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