Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ, kāyo upaṭṭhānaṃ, no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati.
为令安息身行（比丘）于出入息之身与现起之念及观之智──身为现起而非念，念为现起及念──（彼）以那念那智而观身；
Ñ(VIII,185): 'In-breaths and out-breaths tranquillizing the bodily formation are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body.
Tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanā’’ti.
所以说于身修习观身念处」。
Ñ: That is why "development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body" is said' (Ps.i, 184-86).
Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.
以上（的四法）是先以（身受心法的四念处中的）观身（念处）而说的（十六法的）第一四法的次第的解说。
Ñ: This, in the first place, is the consecutive word commentary here on the first tetrad, which deals with contemplation of the body.
No comments:
Post a Comment