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english - Nyanamoli thera |
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Kiṃ panettha saññākiccanti?
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52.But in this context what is perception’s function?
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Ārammaṇasañjānanañceva vipassanāya ca visayabhāvaṃ upagantvā nibbidājananaṃ.
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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.
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Dahanakiccamiva hi sukhodake tejodhātu sañjānanakiccaṃ pesā paṭuṃ kātuṃ na sakkoti.
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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;
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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.
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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.
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Aññesu hi khandhesu akatābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi apica āyasmā sāriputto.
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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,
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Pakativipassako pana mahāpañño sāriputtasadisova sakkuṇeyya.
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or someone very wise and naturally gifted with insight as he was, is able to do so,
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Sopi "evaṃ kirime dhammā ahutvā sambhonti, hutvā paṭiventī"ti (ma. ni. 3.95) evaṃ kalāpasammasanavaseneva, no anupadadhammavipassanāvasena.
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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.
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Evaṃ sukhumattaṃ gatā esā samāpatti.
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Such is the subtlety that this attainment reaches.
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