| пали | Nyanamoli thera - english
|
Комментарии |
|
Evaṃ iminā pañhabyākaraṇena āraddhacitto satthā purimanayeneva uttariṃ pañhaṃ pucchati dve nāma kinti?
|
10. So the Teacher, being satisfied with the answer to his question, asked the further question Two is what? in the same manner as before.
|
|
|
Thero dveti paccanubhāsitvā "nāmañca rūpañcā"ti dhammādhiṭṭhānāya desanāya vissajjeti.
|
11. Responding to the [number] ‘ two ’, the Elder replied Name and form , [employing] the mode of teaching in terms of ideas.6
|
|
|
Tattha ārammaṇābhimukhaṃ namanato, cittassa ca natihetuto sabbampi arūpaṃ "nāma"nti vuccati.
|
12. Herein, because of the act of bending ( namana — i.e. reflecting) 15 towards an object and because of being the root-cause of the bent (nati — i.e. reflexiveness) of cognizance, all of what is formless (arupa) is called ‘ name ’ (nama) ;
|
|
|
Idha pana nibbidāhetuttā sāsavadhammameva adhippetaṃ ruppanaṭṭhena cattāro ca mahābhūtā, sabbañca tadupādāya pavattamānaṃ rūpaṃ "rūpa"nti vuccati, taṃ sabbampi idhādhippetaṃ.
|
but here only what is inseparable from the idea of being affected by taints [and not what is supra- mundane, that is, taintless] is meant here since that is the root-cause of the dispassion. 13. The four great entities and all kinds of form that occur derived upon them are [collectively] called ‘ form ’ (rupa) in the sense of their becoming deformed (ruppana). 16 And all that is meant here.
|
|
|
Adhippāyavaseneva cettha "dve nāma nāmañca rūpañcā"ti vuttaṃ, na aññesaṃ dvinnamabhāvato.
|
14. And in accordance with what is meant here, when it is said that ' There is the two, that is to say, name and form that is not because of the absence of other twos,
|
|
|
Yathāha –
|
according as it is said
|
|
|
"Dvīsu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno - pe - dukkhassantakaro hoti.
|
‘ Bhikkhus, when a bhikkhu becomes completely dispassionate towards two ideas, ... he is one who makes an end of suffering [here and now].
|
|
|
Katamesu dvīsu?
|
What two?
|
|
|
Nāme ca rūpe ca.
|
Name and form:
|
|
|
Imesu kho, bhikkhave, dvīsu dhammesu bhikkhu sammā nibbindamāno - pe - dukkhassantakaro hoti.
|
when a bhikkhu becomes completely dispassionate towards these two ideas, ... he is one who makes an end of suffering [here and now].
|
|
|
'Dve pañhā, dve uddesā, dve veyyākaraṇānī'ti iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta"nti (a. ni. 10.27).
|
So it was with reference to this that it was said [earlier:] two questions, two indications, two answers’ (A. v. 51).
|
|
|
Ettha ca nāmarūpamattadassanena attadiṭṭhiṃ pahāya anattānupassanāmukheneva nibbindamāno anupubbena dukkhassantakaro hoti, paramatthavisuddhiṃ pāpuṇātīti veditabbo.
|
15. And here he comes to dispassion only through the Gateway [to Liberation consisting in] Contemplation of Not-self (see Vis. Ch. xxi, §§ 66 f./p. 657), abandoning the self-view through seeing merely name-and-form. And so he eventually makes an end of suffering and reaches purity in the ultimate sense,
|
|
|
Yathāha –
|
according as it is said:
|
|
|
"Sabbe dhammā anattāti, yadā paññāya passati;
|
‘ [And then, besides,] not-self are all ideas: ' And so when he sees thus with understanding,
|
|
|
Atha nibbindati dukkhe, esa maggo visuddhiyā"ti. (dha. pa. 279);
|
' He then dispassion finds in suffering; ' This path it is that leads to purification ’ (Dh.279).
|
|