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506. Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti. Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato. Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti. Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. Esa nayo saññādīsu. Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca. Vuttañhetaṃ "rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā'ti. Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā"ti (saṃ. ni. 3.207). Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā. Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti. Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo. |
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| 506.Anūnādhikatoti kasmā pana bhagavatā pañceva khandhā vuttā anūnā anadhikāti. | 216. 3. As to neither less nor more: but why are five aggregates, neither less nor more, mentioned by the Blessed One? | |
| Sabbasaṅkhatasabhāgekasaṅgahato attattaniyagāhavatthussa etaparamato aññesañca tadavarodhato. | (a) Because all formed things that resemble each other fall into these groups, (b) because that is the widest limit as the basis for the assumption of self and what pertains to self, and (c) because of the inclusion80 by them of the other sorts of aggregates. |
Comm. NT: 80. Avarodha—“inclusion”: not in PED. The term etaparama—“the widest limit” is not mentioned in PED. See M I 80, 339; S V 119; M-a III, 281.... Все комментарии (1) |
| Anekappabhedesu hi saṅkhatadhammesu sabhāgavasena saṅgayhamānesu rūpampi rūpasabhāgekasaṅgahavasena eko khandho hoti. | 217. (a) When the numerous categories of formed states are grouped together according to similarity,81 materiality forms one aggregate through being grouped together according to similarity consisting in materiality; |
Comm. NT: 81.
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| Vedanā vedanāsabhāgekasaṅgahavasena eko khandho hoti. | feeling forms one aggregate through being grouped together according to similarity consisting in feeling; | |
| Esa nayo saññādīsu. | and so with perception and the other two. | |
| Tasmā sabbasaṅkhatasabhāgekasaṅgahato pañceva vuttā. | So they are stated as five because similar formed things fall into groups. | |
| Etaparamañcetaṃ attattaniyagāhavatthu yadidaṃ rūpādayo pañca. | 218. (b) And this is the extreme limit as the basis for the assumption of self and what pertains to self, that is to say, the five beginning with materiality. | |
| Vuttañhetaṃ "rūpe kho, bhikkhave, sati rūpaṃ upādāya rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā'ti. | For this is said: “Bhikkhus, when matter exists, it is through clinging to matter, through insisting upon (interpreting) matter, that such a view as this arises: ‘This is mine, this is I, this is my self.’ | |
| Vedanāya, saññāya, saṅkhāresu, viññāṇe sati viññāṇaṃ upādāya viññāṇaṃ abhinivissa evaṃ diṭṭhi uppajjati 'etaṃ mama, esohamasmi, eso me attā"ti (saṃ. ni. 3.207). | When feeling exists … When perception exists … When formations exist … When consciousness exists, it is through clinging to consciousness, through insisting upon (interpreting) consciousness, that such a view as this arises: ‘This is mine, this is I, this is my self’”(S III 181–82). | |
| Tasmā attattaniyagāhavatthussa etaparamatopi pañceva vuttā. | So they are stated as five because this is the widest limit as a basis for the assumption of self and what pertains to self. | |
| Yepi caññe sīlādayo pañca dhammakkhandhā vuttā, tepi saṅkhārakkhandhe pariyāpannattā ettheva avarodhaṃ gacchanti. | 219. (c) And also, since those other [sorts of aggregates] stated as the five aggregates of things beginning with virtue82 are comprised within the formations aggregate, they are included here too. |
Comm. NT: 82. The aggregates of virtue, concentration, understanding, liberation, and knowledge and vision of liberation (S I 99), etc. Все комментарии (1) |
| Tasmā aññesaṃ tadavarodhatopi pañceva vuttāti evaṃ anūnādhikato vinicchayanayo viññātabbo. | Therefore they are stated as five because they include the other sorts. This is how the exposition should be known as to neither less nor more. |