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english - Nyanamoli thera |
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Tattha saṅkhāraparicchedato paṭṭhāya yāva paccayapariggahā ñātapariññāya bhūmi.
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4.Herein, the plane of full-understanding as the known extends from the delimitation of formations (Ch. XVIII) up to the discernment of conditions (Ch. XIX);
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Etasmiṃ hi antare dhammānaṃ paccattalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti.
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for in this interval the penetration of the specific characteristics of states predominates.
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Kalāpasammasanato pana paṭṭhāya yāva udayabbayānupassanā tīraṇapariññāya bhūmi.
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The plane of full-understanding as investigation extends from comprehension by groups up to contemplation of rise and fall (XXI.3f.);
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Etasmiṃ hi antare sāmaññalakkhaṇapaṭivedhasseva ādhipaccaṃ hoti.
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for in this interval the penetration of the general characteristics predominates.
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Bhaṅgānupassanaṃ ādiṃ katvā upari pahānapariññāya bhūmi.
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The plane of full-understanding as abandoning extends from contemplation of dissolution onwards (XXI.10);
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Tato paṭṭhāya hi aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ, anattato anupassanto attasaññaṃ, nibbindanto nandiṃ, virajjanto rāgaṃ, nirodhento samudayaṃ, paṭinissajjanto ādānaṃ pajahatīti (paṭi. ma. 1.52) evaṃ niccasaññādipahānasādhikānaṃ sattannaṃ anupassanānaṃ ādhipaccaṃ.
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for from there onwards the seven contemplations that effect the abandoning of the perception of permanence, etc., predominate thus: (1) Contemplating [formations] as impermanent, a man abandons the perception of permanence. (2) Contemplating [them] as painful, he abandons the perception of pleasure. (3) Contemplating [them] as not-self, he abandons the perception of self. (4) Becoming dispassionate, he abandons delighting. (5) Causing fading away, he abandons greed. (6) Causing cessation, he abandons originating. (7) Relinquishing, he abandons grasping (Paṭis I 58).3
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Comm. NT: 3.
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Iti imāsu tīsu pariññāsu saṅkhāraparicchedassa ceva paccayapariggahassa ca sādhitattā iminā yoginā ñātapariññāva adhigatā hoti, itarā ca adhigantabbā.
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5. So, of these three kinds of full-understanding, only full-understanding as the known has been attained by this meditator as yet, which is because the delimitation of formations and the discernment of conditions have already been accomplished; the other two still remain to be attained.
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Tena vuttaṃ "yasmā tīraṇapariññāya vattamānāya maggāmaggañāṇaṃ uppajjati, tīraṇapariññā ca ñātapariññānantarā, tasmāpi taṃ maggāmaggañāṇadassanavisuddhiṃ sampādetukāmena kalāpasammasane tāva yogo kātabbo"ti.
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Hence it was said above: “Besides, knowledge of what is the path and what is not the path arises when full-understanding as investigation is occurring, and full-understanding as investigation comes next to full-understanding as the known. So this is also a reason why one who desires to accomplish this purification by knowledge and vision of what is the path and what is not the path should first of all apply himself to comprehension by groups” (§2).
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