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| пали | Upekkhāvihārissa pana "sattā sukhitā vā hontu dukkhato vā vimuccantu, sampattasukhato vā mā vimuccantū"ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hoti. |
| Nyanamoli thera | 123. When he abides in equanimity, his mind becomes skilled21 in apprehending what is (in the ultimate sense) non-existent, because his mind has been diverted from apprehension of (what is existent in) the ultimate sense, namely, pleasure, (release from) pain, etc., owing to having no further concern such as “May beings be happy” or “May they be released from pain” or “May they not lose the success they have obtained.” |
Because it has no more concern (ābhoga)’: because it has no further act of being concerned (ābhujana) by hoping (āsiṃsanā) for their pleasure, etc., thus ‘May they be happy.’
The development of loving-kindness, etc., occurring as it does in the form of hope for beings’ pleasure, etc., makes them its object by directing [the mind] to apprehension of [what is existent in] the ultimate sense [i.e. pleasure, etc.]. But development of equanimity, instead of occurring like that, makes beings its object by simply looking on.
But does not the divine abiding of equanimity itself too make beings its object by directing the mind to apprehension of [what is existent in] the ultimate sense, because of the words, ‘Beings are owners of their deeds. Whose [if not theirs] is the choice by which they will become happy …?’ (§96)
—Certainly that is so. But that is in the prior stage of development of equanimity. When it has reached its culmination, it makes beings its object by simply looking on. So its occurrence is specially occupied with what is non-existent in the ultimate sense [i.e. beings, which are a concept].
And so skill in apprehending the non-existent should be understood as avoidance of bewilderment due to misrepresentation in apprehension of beings, which avoidance of bewilderment has reached absorption.