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english - Nyanamoli thera |
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845.Tividhā hoti pariññāti ñātapariññā tīraṇapariññā pahānapariññāti evaṃ pariññā tividhā hoti.
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105. (a) Full-understanding is threefold, that is, (i) full understanding as the known, (ii) full-understanding as investigating (judging), and (iii) full- understanding as abandoning (see XX.3).
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Tattha "abhiññāpaññā ñātaṭṭhena ñāṇa"nti (paṭi. ma. mātikā 1.20) evaṃ uddisitvā "ye ye dhammā abhiññātā honti, te te dhammā ñātā hontī"ti (paṭi. ma. 1.75) evaṃ saṅkhepato, "sabbaṃ, bhikkhave, abhiññeyyaṃ.
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106. (i) Herein, : “Understanding that is direct-knowledge is knowledge in the sense of the known” (Paṭis I 87). It is briefly stated thus: “Whatever states are directly known are known” (Paṭis I 87). It is given in detail in the way beginning: “Bhikkhus, all is to be directly known.
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Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ?
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And what is all that is to be directly known?
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Cakkhuṃ, bhikkhave, abhiññeyya"ntiādinā (paṭi. ma. 1.2) nayena vitthārato vuttā ñātapariññā nāma.
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Eye is to be directly known …” (Paṭis I 5). full-understanding as the known is summarized thus (above).
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Tassā sappaccayanāmarūpābhijānanā āveṇikā bhūmi.
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Its particular plane is the direct knowing of mentality-materiality with its conditions.
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