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| 421.Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayanti ettha cittasīsena niddiṭṭho samādhi sabbākārena bhāvito hoti. | 1.Now, concentration was described under the heading of consciousness in the stanza: When a wise man, established well in virtue, Develops consciousness and understanding (I.1). And that has been developed in all its aspects by the bhikkhu who is thus possessed of the more advanced development of concentration that has acquired with direct-knowledge the benefits [described in Chs. XII and XIII]. | |
| Tadanantarā pana paññā bhāvetabbā. | But understanding comes next and that has still to be developed. | |
| Sā ca atisaṅkhepadesitattā viññātumpi tāva na sukarā, pageva bhāvetuṃ. | Now, that is not easy, firstly even to know about, let alone to develop, when it is taught very briefly. | |
| Tasmā tassā vitthāraṃ bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti. | In order, therefore, to deal with the detailed method of its development there is the following set of questions: | |
| Kā paññā, kenaṭṭhena paññā, kānassā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, katividhā paññā, kathaṃ bhāvetabbā, paññābhāvanāya ko ānisaṃsoti? | (i) What is understanding? (ii) In what sense is it understanding? (iii) What are its characteristic, function, manifestation, and proximate cause? (iv) How many kinds of understanding are there? (v) How is it developed? (vi) What are the benefits of developing understanding? | |
| 422.Tatridaṃ vissajjanaṃ, kā paññāti paññā bahuvidhā nānappakārā. | 2.Here are the answers: (i) WHAT IS UNDERSTANDING? Understanding (paññā) is of many sorts and has various aspects. | |
| Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idha adhippetameva sandhāya vadāma. | An answer that attempted to explain it all would accomplish neither its intention nor its purpose, and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, which is understanding consisting in insight knowledge associated with profitable consciousness. | |
| Kusalacittasampayuttaṃ vipassanāñāṇaṃ paññā. | 3.(ii) IN WHAT SENSE IS IT UNDERSTANDING? | |
| 423.Kenaṭṭhena paññāti pajānanaṭṭhena paññā. | It is understanding (paññā) in the sense of act of understanding (pajānana).1 |
Comm. NT: 1. Cf. Paṭis I 42, etc.; Abhidhamma definitions very commonly make use of the Pali forms of verbal nouns, here instanced by paññā (understan... Все комментарии (1) |
| Kimidaṃ pajānanaṃ nāma? | What is this act of understanding? | |
| Sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. | It is knowing (jānana) in a particular mode separate from the modes of perceiving (sañjānana) and cognizing (vijānana). | |
| Saññāviññāṇapaññānaṃ hi samānepi jānanabhāve, saññā "nīlaṃ pītaka"nti ārammaṇasañjānanamattameva hoti. | For though the state of knowing (jānana-bhāva) is equally present in perception (saññā), in consciousness (viññāṇa), and in understanding (paññā), nevertheless perception is only the mere perceiving of an object as, say, blue or yellow; | |
| "Aniccaṃ dukkhamanattā"ti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. | it cannot bring about the penetration of its characteristics as impermanent, painful, and not-self. | |
| Viññāṇaṃ "nīlaṃ pītaka"nti ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti. | Consciousness knows the objects as blue or yellow, and it brings about the penetration of its characteristics, | |
| Ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. | but it cannot bring about, by endeavouring, the manifestation of the [supramundane] path. | |
| Paññā vuttanayavasena ārammaṇañca jānāti, lakkhaṇapaṭivedhañca pāpeti, ussakkitvā maggapātubhāvañca pāpeti. | Understanding knows the object in the way already stated, it brings about the penetration of the characteristics, and it brings about, by endeavouring, the manifestation of the path. | |
| Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko ajātabuddhidārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu ajātabuddhidārako kahāpaṇānaṃ cittavicittadīghacaturassaparimaṇḍalabhāvamattameva jānāti, "idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata"nti na jānāti. | 4.Suppose there were three people, a child without discretion, a villager, and a money-changer, who saw a heap of coins lying on a money-changer’s counter. The child without discretion knows merely that the coins are figured and ornamented, long, square or round; he does not know that they are reckoned as valuable for human use and enjoyment. | |
| Gāmikapuriso cittavicittādibhāvaṃ jānāti, "idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata"nti ca. | And the villager knows that they are figured and ornamented, etc., and that they are reckoned as valuable for human use and enjoyment; | |
| "Ayaṃ cheko, ayaṃ kūṭo, ayaṃ addhasāro"ti imaṃ pana vibhāgaṃ na jānāti. | but he does not know such distinctions as, “This one is genuine, this is false, this is half-value.” | |
| Heraññiko sabbepi te pakāre jānāti, jānanto ca kahāpaṇaṃ oloketvāpi jānāti, ākoṭitassa saddaṃ sutvāpi, gandhaṃ ghāyitvāpi, rasaṃ sāyitvāpi, hatthena dhārayitvāpi, asukasmiṃ nāma gāme vā nigame vā nagare vā pabbate vā nadītīre vā katotipi, asukācariyena katotipi jānāti, evaṃsampadamidaṃ veditabbaṃ. | The money-changer knows all those kinds, and he does so by looking at the coin, and by listening to the sound of it when struck, and by smelling its smell, tasting its taste, and weighing it in his hand, and he knows that it was made in a certain village or town or city or on a certain mountain or by a certain master. And this may be understood as an illustration. | |
| Saññā hi ajātabuddhino dārakassa kahāpaṇadassanaṃ viya hoti, nīlādivasena ārammaṇassa upaṭṭhānākāramattagahaṇato. | 5. Perception is like the child without discretion seeing the coin, because it apprehends the mere mode of appearance of the object as blue and so on. | |
| Viññāṇaṃ gāmikassa purisassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāragahaṇato, uddhaṃpi ca lakkhaṇapaṭivedhasampāpanato. | Consciousness is like the villager seeing the coin, because it apprehends the mode of the object as blue, etc., and because it extends further, reaching the penetration of its characteristics. | |
| Paññā heraññikassa kahāpaṇadassanamiva hoti, nīlādivasena ārammaṇākāraṃ gahetvā, lakkhaṇapaṭivedhañca pāpetvā, tato uddhampi maggapātubhāvapāpanato. | Understanding is like the money-changer seeing the coin, because, after apprehending the mode of the object as blue, etc., and extending to the penetration of the characteristics, it extends still further, reaching the manifestation of the path. | |
| Tasmā yadetaṃ sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānanaṃ. | That is why “knowing in a particular mode separate from the modes of perceiving and cognizing.” | |
| Idaṃ pajānananti veditabbaṃ. | this act of understanding should be understood as (above). | |
| Idaṃ sandhāya hi etaṃ vuttaṃ "pajānanaṭṭhena paññā"ti. | For that is what the words “it is understanding in the sense of act of understanding” refer to. | |
| Sā panesā yattha saññāviññāṇāni, na tattha ekaṃsena hoti. | 6.However, it is not always to be found where perception and consciousness are.2 |
Comm. NT: 2.
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| Yadā pana hoti, tadā avinibbhuttā tehi dhammehi "ayaṃ saññā, idaṃ viññāṇaṃ, ayaṃ paññā"ti vinibbhujjitvā alabbhaneyyanānattā sukhumā duddasā. | But when it is, it is not disconnected from those states. And because it cannot be taken as disconnected thus: “This is perception, this is consciousness, this is understanding,” its difference is consequently subtle and hard to see. | |
| Tenāha āyasmā nāgaseno "dukkaraṃ, mahārāja, bhagavatā kata"nti. | Hence the venerable Nāgasena said: “A difficult thing, O King, has been done by the Blessed One.” | |
| Kiṃ, bhante, nāgasena bhagavatā dukkaraṃ katanti? | —“What, venerable Nāgasena, is the difficult thing that has been done by the Blessed One?” | |
| 'Dukkaraṃ, mahārāja, bhagavatā kataṃ yaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe pavattamānānaṃ vavatthānaṃ akkhātaṃ ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta"'nti (mi. pa. 2.7.16). | —“The difficult thing, O King, done by the Blessed One was the defining of the immaterial states of consciousness and its concomitants, which occur with a single object, and which he declared thus: ‘This is contact, this is feeling, this is perception, this is volition, this is consciousness’” (Mil 87). | |
| 424.Kānassālakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana dhammasabhāvapaṭivedhalakkhaṇā paññā, dhammānaṃ sabhāvapaṭicchādakamohandhakāraviddhaṃsanarasā, asammohapaccupaṭṭhānā. | 7.(iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION AND PROXIMATE CAUSE? Understanding has the characteristic of penetrating the individual essences of states.3 Its function is to abolish the darkness of delusion, which conceals the individual essences of states. It is manifested as non-delusion. |
Comm. NT: 3.
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| "Samāhito yathābhūtaṃ jānāti passatī"ti (a. ni. 10.2) vacanato pana samādhi tassā padaṭṭhānaṃ. | Because of the words, “One who is concentrated knows and sees correctly” (A V 3), its proximate cause is concentration. |