229. Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ.
对于其它的诸业处(之相)愈向上(修习)而愈明了,但此(业处之相)则不然。
Ñ(VIII,208): For while other meditation subjects become clearer at each higher stage, this one does not:
Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati,
此(安般念业处之相)则愈向上修习而至于更微细,
Ñ: in fact, as he goes on developing it, it becomes more subtle for him at each higher stage,
upaṭṭhānampi na upagacchati,
甚至于不现起。
Ñ: and it even comes to the point at which it is no longer manifest.
evaṃ anupaṭṭhahante pana tasmiṃ tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ.
若到了(出入息)不现之时,彼比丘不宜从座而起拂除(其所坐的)皮革片(之尘)而去。
Ñ: However, when it becomes unmanifest in this way, the bhikkhu should not get up from his seat, shake out his leather mat, and go away.
Kiṃ kātabbaṃ?
怎么办呢?
Ñ: What should be done?
‘‘Ācariyaṃ pucchissāmī’’ti vā, ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ.
即不应起如是想:「我去问阿阇梨」或「现在已失去了我的业处」。
Ñ: He should not get up with the idea 'Shall I ask the teacher?' or 'Is my meditation subject lost?';
Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti.
因为乱了他的威仪而去,只成为新新的业处。
Ñ: for by going away, and so disturbing his posture, the meditation subject has to be started anew.
Tasmā yathānisinneneva desato āharitabbaṃ.
是故只应坐于(原处)而于(出入息的)所触之处取回(业处之相)。
Ñ: So he should go on sitting as he was and [temporarily] substitute the place [normally touched for the actual breaths as the object of contemplation].
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