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english - Nyanamoli thera |
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803.Āgamanaṃ pana duvidhaṃ vipassanāgamanaṃ maggāgamanañca.
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125. 5. The way of arrival is twofold,
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Tattha magge vipassanāgamanaṃ labhati, phale maggāgamanaṃ.
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namely, insight’s way of arrival applies to the path, and the path’s way of arrival applies to fruition.
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Anattānupassanā hi suññatā nāma, suññatavipassanāya maggo suññato, aniccānupassanā animittā nāma, animittavipassanāya maggo animitto.
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Now, contemplation of not-self is called void and the path [arrived at] by void insight is [called] void. Again, contemplation of impermanence is called signless and the path [arrived at] by signless insight is [called] signless.
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Idaṃ pana nāmaṃ na abhidhammapariyāyena labbhati, suttantapariyāyena labbhati.
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126.But while this name is inadmissible by the Abhidhamma method,41 it is admissible by the Suttanta method;
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Comm. NT: 41.
Все комментарии (1)
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Tatra hi gotrabhuñāṇaṃ animittaṃ nibbānaṃ ārammaṇaṃ katvā animittanāmakaṃ hutvā sayaṃ āgamanīyaṭṭhāne ṭhatvā maggassa nāmaṃ detīti vadanti.
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for, they say, by that method change-of- lineage takes the name “signless” by making the signless Nibbāna its object, and while itself remaining at the arrival point, it gives its name to the path.
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Tena maggo animittoti vutto.
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Hence the path is called signless.
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Maggāgamanena pana phalaṃ animittanti yujjatiyeva.
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And its fruition can be called signless too according to the path’s way of arrival.
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Dukkhānupassanā saṅkhāresu paṇidhiṃ sukkhāpetvā āgatattā appaṇihitā nāma, appaṇihitavipassanāya maggo appaṇihito, appaṇihitamaggassa phalaṃ appaṇihitaṃ.
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127. Lastly, contemplation of pain is called desireless because it arrives [at the path] by drying up desire for formations. The path [arrived at] by desireless insight is [called] desireless. The fruition of the desireless path is [called] desireless.
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Evaṃ vipassanā attano nāmaṃ maggassa deti, maggo phalassāti idaṃ āgamanato nāmaṃ.
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In this way insight gives its own name to the path, and the path hands it on to its fruition. This is its name according to the way of arrival.
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Evamayaṃ saṅkhārupekkhā vimokkhavisesaṃ niyametīti.
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This is how equanimity about formations governs the difference in the liberations.
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