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663. Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā. Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ. |
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| 663.Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā. | 3.One who wants to accomplish this, if, firstly, his vehicle is serenity,2 should emerge from any fine-material or immaterial jhāna, except the base consisting of neither perception nor non-perception,3 and he should discern, according to characteristic, function, etc., the jhāna factors consisting of applied thought, etc., and the states associated with them, [that is, feeling, perception, and so on]. |
Comm. NT: 3.
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| Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ. | When he has done so, all that should be defined as “mentality” (nāma) in the sense of bending (namana)4 because of its bending on to the object. | Установив их, всё это следует обозначить как "умственное" (nāma) в смысле склонения (namana) к предмету. |
Comm. NT: 4.
4. See S II 23f.
“Name-and-form” has many advantages over “mentality-materiality” if only because it preserves the integrity ... Все комментарии (1) |