Eteneva nayena avasesapadānipi atthato veditabbāni.
以此同样的方法亦知其余诸句之义。
Ñ(VIII,229): (vi)-(viii) The remaining [three] clauses should be understood in the same way as to meaning;
Idampanettha visesamattaṃ,
以下只述其不同之处。
Ñ: but there is this difference here.
tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā, catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā.
(六)当知即于(第一第二第三的)三禅用「知乐」,于(七)(第一至第四的)四禅用「知心行」。
Ñ: The experiencing of bliss must be understood to be through three jhānas, and that of the mental formation through four.
Cittasaṅkhāroti vedanādayo dve khandhā.
「心行」──是受想二蕴。
Ñ: The mental formation consists of the two aggregates of feeling and perception.
Sukhapaṭisaṃvedīpade cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni kāyikañca sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ.
那「知乐」之句是为表观的境地,《无碍解道》说:「乐──即身乐与心(乐)的二乐」。
Ñ: And in the case of the clause, experiencing bliss, it is said in the Paṭisambhidā in order to show the plane of insight here [as well]: ' "Bliss": there are two kinds of bliss, bodily bliss and mental bliss' (Ps.i,188).
Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento,
(八)「安息心行」──即粗的心行安息,
Ñ: Tranquillizing the mental formation: tranquillizing the gross mental formation;
nirodhentoti attho.
消灭之义。
Ñ: stopping it, is the meaning.
So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo.
欲知其详,即如于说明(安息)身行句的同样方法。
Ñ: And this should be understood in detail in the same way as given under the bodily formation (see §§176-85).
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