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Знание соответствия Палийский оригинал
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| 804.Tassa taṃ saṅkhārupekkhāñāṇaṃ āsevantassa bhāventassa bahulīkarontassa adhimokkhasaddhā balavatarā nibbattati, vīriyaṃ supaggahitaṃ hoti, sati sūpaṭṭhitā, cittaṃ susamāhitaṃ, tikkhatarā saṅkhārupekkhā uppajjati. | 128. As he repeats, develops and cultivates that equanimity about formations, his faith becomes more resolute, his energy better exerted, his mindfulness better established, his mind better concentrated, while his equanimity about formations grows more refined. | |
| Tassa "dāni maggo uppajjissatī"ti saṅkhārupekkhā saṅkhāre aniccāti vā dukkhāti vā anattāti vā sammasitvā bhavaṅgaṃ otarati. | 129. He thinks, “Now the path will arise.” Equanimity about formations, after comprehending formations as impermanent, or as painful, or as not-self, sinks into the life-continuum. | |
| Bhavaṅgānantaraṃ saṅkhārupekkhāya katanayeneva saṅkhāre aniccāti vā dukkhāti vā anattāti vā ārammaṇaṃ kurumānaṃ uppajjati manodvārāvajjanaṃ. | Next to the life-continuum, mind-door adverting arises making formations its object as impermanent or as painful or as not-self according to the way taken by equanimity about formations. | |
| Tato bhavaṅgaṃ āvaṭṭetvā uppannassa tassa kiriyacittassānantaraṃ avīcikaṃ cittasantatiṃ anuppabandhamānaṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati paṭhamaṃ javanacittaṃ, yaṃ parikammanti vuccati. | Then next to the functional [adverting] consciousness that arose displacing the life-continuum, the first impulsion consciousness arises making formations its object in the same way, maintaining the continuity of consciousness.42 This is called the “preliminary work.” |
Comm. NT: 42.
See Table V, Cognitive Series. Все комментарии (1) |
| Tadanantaraṃ tatheva saṅkhāre ārammaṇaṃ katvā uppajjati dutiyaṃ javanacittaṃ, yaṃ upacāranti vuccati. | Next to that a second impulsion consciousness arises making formations its object in the same way. This is called the “access.” | |
| Tadanantarampi tatheva saṅkhāre ārammaṇaṃ katvā uppajjati tatiyaṃ javanacittaṃ, yaṃ anulomanti vuccati. | Next to that a third impulsion consciousness also arises making formations its object in the same way. This is called “conformity.” | |
| Idaṃ nesaṃ pāṭiyekkaṃ nāmaṃ. | 130. These are their individual names. | |
| Avisesena pana tividhampetaṃ āsevanantipi parikammantipi upacārantipi anulomantipi vattuṃ vaṭṭati. | But it is admissible to call all three impulsions “repetition” or “preliminary-work” or “access” or “conformity” indiscriminately. | |
| Kissānulomaṃ? | Conformity to what? | |
| Purimabhāgapacchimabhāgānaṃ. | To what precedes and to what follows. | |
| Tañhi purimānaṃ aṭṭhannaṃ vipassanāñāṇānaṃ tathakiccatāya ca anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. | For it conforms to the functions of truth both in the eight preceding kinds of insight knowledge and in the thirty-seven states partaking of enlightenment that follow. | |
| Tañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, "udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā"ti ca, "bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgaṃ addasā"ti ca, "sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita"nti ca, "sādīnaveyeva vata ādīnavānupassanaṃ ādīnavaṃ addasā"ti ca, "nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinna"nti ca, "muñcitabbamhiyeva vata muñcitukamyatāñāṇaṃ muñcitukāmaṃ jāta"nti ca, "paṭisaṅkhātabbaṃyeva vata paṭisaṅkhāñāṇena paṭisaṅkhāta"nti ca, "upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita"nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipattiyā pattabbattā. | 131. Since its occurrence is contingent upon formations through [compre- hending] the characteristics of impermanence, etc., it, so to speak, says, “Knowledge of rise and fall indeed saw the rise and fall of precisely those states that possess rise and fall” and “Contemplation of dissolution indeed saw the dissolution of precisely those states that possess dissolution” and “It was indeed precisely what was terrible that appeared as terror to [knowledge of] appearance as terror” and “Contemplation of danger indeed saw danger in precisely what was dangerous” and “Knowledge of dispassion indeed became dispassionate towards precisely that which should be regarded with dispassion” and “Knowledge of desire for deliverance indeed produced desire for deliverance from precisely what there should be deliverance from” and “What was reflected upon by knowledge of reflection was indeed precisely what should be reflected upon” and “What was looked on at with equanimity by equanimity about formations was indeed precisely what should be looked on at with equanimity.” So it conforms to the functions of truth both in these eight kinds of knowledge and in the thirty-seven states partaking of enlightenment which follow, because they are to be reached by entering upon it. | |
| Yathā hi dhammiko rājā vinicchayaṭṭhāne nisinno vohārikamahāmattānaṃ vinicchayaṃ sutvā agatigamanaṃ pahāya majjhatto hutvā "evaṃ hotū"ti anumodamāno tesañca vinicchayassa anulometi, porāṇassa ca rājadhammassa, evaṃsampadamidaṃ veditabbaṃ. | 132. Just as a righteous king, who sits in the place of judgement hearing the pronouncements of the judges while excluding bias and remaining impartial, conforms both to their pronouncements and to the ancient royal custom by saying, “So be it,” so it is here too. | |
| Rājā viya hi anulomañāṇaṃ, aṭṭha vohārikamahāmattā viya aṭṭha ñāṇāni, porāṇo rājadhammo viya sattatiṃsa bodhipakkhiyā. | 133. Conformity is like the king. The eight kinds of knowledge are like eight judges. The thirty-seven states partaking of enlightenment are like the ancient royal custom. | |
| Tattha yathā rājā "evaṃ hotū"ti vadamāno vohārikānañca vinicchayassa, rājadhammassa ca anulometi, evamidaṃ aniccādivasena saṅkhāre ārabbha uppajjamānaṃ aṭṭhannañca ñāṇānaṃ tathakiccatāya anulometi, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ. | Herein, just as the king conforms by saying “So be it” both to the judges’ pronouncements and to the royal custom, so this conformity, which arises contingent upon formations through [comprehending] impermanence, etc., conforms to the function of truth both in the eight kinds of knowledge and in the thirty-seven states partaking of enlightenment that follow. | |
| Teneva saccānulomikañāṇanti vuccatīti. | Hence it is called “knowledge in conformity with truth.” | |
| Anulomañāṇaṃ niṭṭhitaṃ. | Knowledge of conformity is ended. |