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Kiṃ panettha saññākiccanti? Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. Dahanakiccamiva hi sukhodake tejodhātu sañjānanakiccaṃ pesā paṭuṃ kātuṃ na sakkoti. Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi apica āyasmā sāriputto. Pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. Sopi "evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī"ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Evaṃ sukhumattaṃ gatā esā samāpatti.

пали english - Nyanamoli thera Комментарии
Kiṃ panettha saññākiccanti? 52.But in this context what is perception’s function?
Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ. It is the perceiving of the object, and it is the production of dispassion if [that attainment and its object are] made the objective field of insight.
Dahanakiccamiva hi sukhodake tejodhātu sañjānanakiccaṃ pesā paṭuṃ kātuṃ na sakkoti. But it is not able to make the function of perceiving decisive, as the heat element in tepid11 water is not able to make the function of burning decisive; Comm. NT: 11. Sukhodaka—“tepid water”: see Monier Williams’ Sanskrit Dictionary; this meaning of sukha not given in PED.
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Sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti. and it is not able to produce dispassion by treatment of its objective field with insight in the way that perception is in the case of the other attainments.
Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi apica āyasmā sāriputto. 53.There is in fact no bhikkhu capable of reaching dispassion by comprehension of aggregates connected with the base consisting of neither perception nor non- perception unless he has already done his interpreting with other aggregates (see XX.2f. and XXI.23). And furthermore, when the venerable Sāriputta,
Pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya. or someone very wise and naturally gifted with insight as he was, is able to do so,
Sopi "evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī"ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. even he has to do it by means of comprehension of groups (XX.2) in this way, “So it seems, these states, not having been, come to be; having come to be, they vanish” (M III 28), and not by means of [actual direct] insight into states one by one as they arise.
Evaṃ sukhumattaṃ gatā esā samāpatti. Such is the subtlety that this attainment reaches.