Yathā kathaṃ viya?
(问)以什么譬喻得以说明?
Ñ(VIII,184): 'Like what?
‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti.
(答)譬如敲金属(器)的时候,初起粗音;
Ñ: Just as when a gong is struck. At first gross sounds occur
Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti.
(闻音者)因为善取善作意善省察于粗音之相,故在粗音灭了之后,犹起细音;
Ñ: and consciousness [occurs] because the sign of the gross sounds is well apprehended, well attended to, well observed; and when the gross sounds have ceased, then afterwards faint sounds occur
Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati,
因为善取善作意善省察于细音之相,故在细音灭了之后,[PTS 277] 犹起细音之相所缘及心。
Ñ: and [consciousness occurs] because the sign of the faint sounds is well apprehended, well attended to, well observed; and when the faint sounds have ceased, then [277] afterwards consciousness occurs because it has the sign of the faint sounds as its object—
evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti.
同样的(比丘)初起粗的出息入息,
Ñ: so too, at first gross in-breaths and out-breaths occur
Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti.
因为善取善作意善省察于粗的出息入息之相,故在粗的出息入息灭了之后,犹起细的出息入息;
Ñ: and [consciousness does not become distracted] because the sign of the gross in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the gross in-breaths and out-breaths have ceased, then afterwards faint in-breaths and out-breaths occur
Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.
因为善取善作意善省察的细的出息入息之相,故在细的出息入息灭了之后,犹有细的出息入息之相所缘及心不至于散乱。
Ñ: and [consciousness does not become distracted] because the sign of the faint in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the faint in-breaths and out-breaths have ceased, then afterwards consciousness does not become distracted because it has the sign of the faint in-breaths and out-breaths as its object.
‘‘Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti,
如是则那时得起(出入息的)风(所缘及心),
Ñ: 'That being so, there is production of awareness of wind,
assāsapassāsānañca pabhāvanā hoti,
得起出息入息,
Ñ: and there is production of in-breaths and out-breaths,
ānāpānassatiyā ca pabhāvanā hoti,
得起安般念,
Ñ: and there is production of mindfulness of breathing,
ānāpānassatisamādhissa ca pabhāvanā hoti,
得起安般念定,
Ñ: and there is production of concentration through mindfulness of breathing,
tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.
以及智者亦得对彼(安般念)定入定与出定。
Ñ: and consequently the wise enter into and emerge from that attainment.
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